Skip to main content

Full text of "A view of Our Blessed Saviour's ministry and the proofs of His divine mission arising from thence"

See other formats 


^  r.  ,:i  :lo  a^  ,^::^  s^'^^^r 

IT 

I'KINCETON,   N.  -I . 
SAM  II  KT.    AON  KW, 

OK     !•  II  I  I.  A  KKl.  PHI  A        ) 


r  .,  Division A 

5  SUclf.  Section a 

V        Booh.  No. -J 


c^  ^  .^ 


/      Huk'T        <■/ 


>       1 

y)',:>N/tn/  ,/  (\(.('.    f     l(if/,/ffty/   /?i>/t/,>cr(j^  [Junt/'/t/       (  ,r/i<n/ . 


A 

VIEW 

O    F 

OUR  BLESSED  SAVIOUR'S 

MINISTRY 

AND     THE      PROOFS      OF      HIS 

DIVINE      MISSION 

ARISING     FROM     THENCE. 
TOGETHER     WITH 

A       CHARGE, 
DISSERTATIONS,    SERMONS, 

AND 

THEOLOGICAL    LECTURES. 

By   the   late   THOMAS'RANDOLPH,    D.  D. 

Archdeacon  of  Oxford,  Pre  sid  en  t  of  C.C.C. 

AND  Margaret  Professor  of  Divinity 

IN   THE   University   of    Oxford. 

VOLUME    THE    FIRST. 


OXFORD: 


Printed    for    J.   and   J.   Fletcher   in    the  Turlej 

AND  Mess.  Rivington,  St.  Paul's  Church-yarDi 

London.    M  DCC  LXXXIV, 


I  MPR  IM  AT  U  R, 

S.    DENNIS, 

O^ok  1 8.  1783.  Vice-Can.  Oxo\, 


PREFACE. 

T  being  necelTary  to  give  the  Reader  fome 
account  of  the  following  Work,  which 
mifcellaneous,  and  in  great  part  pofl- 
imous,  the  Editor  has  judged,  that  none 
Duld  be  more  proper  and  fatisfadlory,  than 
at  which  fhould  alfo  include  a  fhort  Ac- 
•unt  of  the  Author  himfelf  and  his  Writ- 
gs. 

Dr.  Thomas  Randolph,  late  Archdea- 
>n  of  Oxford,  &c,  was  Son  of  Herbert 
ANDOLPH,  Efq.  Recorder  of  the  City  of 
anterbury ;  the  eldeft  by  his  fecond  Mar- 
age.  He  was  born  Aug.  30,  1701.  He 
ceived  his  School  Education  at  the  King's 
:hool  in  Canterbury,  then  in  great  repute, 
ider  the  Rev.  Mr.  Jones.  At  the  early 
je  of  fourteen,  being  then  a  good  profi- 
ent  in  Claflical  Learning,  he  was  eledled 
ito  a  County  Scholarfhip  in  Corpus  Chrifti 
ollege,  Oxford,  Thus  he  entered  upon  a 
a  2  Courfe 


II 


PREFACE. 

Courfe  of    Academical    Studies    under   the 
Tuition  of  the  Rev.  Mr.  Smith,  in  which, 
as  well  as  in  his  whole  Conducfb,   he  acquit- 
ted himfelf  to  his  own  Credit,  and  to  the 
Satisfadion  of  thofc  who  were  fet  over  him; 
having  in  view  throughout  the  facred  Pro- 
feflion,  to  which  he  had  been  deftined  from 
his  early   youth.      He  proceeded   regularly 
through  the  Degree  of  B.  A.  to  that  of  M.  A. 
In  the  Year  1724  he  was  ordained  Deacon, 
and  in    the  following  Year  Prieft.      At  the 
fame  Time  he  entered   upon    the  Duty  of 
his    Profeffion,    and    undertook   a    Cure    at 
fuch  a  moderate  Diftance  from  the  Univer- 
fity,  as  that  he  might  difcharge  the  Duties 
of  it,  and  not   be   obliged  to  give   up  his 
Refidence,    and   the  farther  Profecution  of 
his  Studies  there.    This  Courfe  of  Life  he 
continued  for    a    few   Years,  and   then    re- 
turned   to    a    more    flridl    refidence    at   the 
Univerfity  ;   nor  was  he  intent  on   his  own 
Improvement    only,    but    occafionally    took 
Part  in  the  Education  of  others,  and  in  the 
Government  of  his   College,   in   which   he 

fucceeded 


PREFACE. 

fucceeded  to  a  Fellowfhip  in  the  Year  1723. 
He  took  the  Degree  of  B.  D.  in  the  Year 
1730,  and  that  of  D.  D.  in  1735.  In  the 
mean  Time  he  began  to  be  diitinguifhed  in 
the  Univerfity  as  an  able  Divine.  His  Cha- 
radler  in  this  refpedl  introduced  him  to  the 
Notice  of  Archbifhop  Potter,  then  Bi- 
fhop  of  Oxford,  and  Regius  Profeflbr  of 
Divinity  :  Who  foon  after  his  own  Tranfla- 
tion  to  Canterbury,  collated  him  to  the 
united  Vicarages  of  Petham  and  Waltham 
in  Kent.  The  Archbifhop  fliortly  after  re- 
commended him  to  Dr.  Rye,  Regius  Pro- 
feflbr of  Divinity,  as  a  fit  Perfon  to  aft  as 
his  Deputy;  who  appointed  him  accordingly. 
This  Appointment  will  appear  the  more  ho- 
nourable, if  we  remind  the  Reader,  that 
the  Divinity  Difputations  were  at  that  Time 
in  great  repute,  and  were  efteemed  a  Trial 
of  the  Skill  and  Learning  of  the  Senior 
Part  of  the  Univerfity.  It  was  alfo  hoped, 
that  by  Means  of  a  Reputation  acquired  in 
the  Divinity  Chair,  whilft  afting  as  Deputy, 
his  Friends  mfght  be  enabled  to  hold  him 

a  3  forth 


m 


IV  PREFACE. 

forth  to  the  World,  as  a  proper  Candidate 
for  the  Profeflbrfliip  itfclf  when  it  Ihould 
become  vacant :  Nor  when  that  occafion 
happened  did  they  fail  to  urge  his  Preten- 
fions  ;  but  in  this  Inftance  a  more  powerful 
Competitor  prevailed.  He  retired  therefore 
to  his  Living  of  Petham  in  Kent. 

This  Period  was  remarkable  for  feveral 
very  bold  and  artful  Attacks  upon  the  Chrif- 
tian  Religion,  which  drew  forth  many  able 
Anfwers  from  the  Divines  of  the  ChuFch 
of  England.  Amongft  other  Books  pub- 
liflied  in  favour  of  Deifm  and  Infidelity 
was  a  Work  entitled  **  Chrijlianity  not  founded 
on  Argumenty'  which  from  the  Singularity 
of  its  Pofitions  attracted  much  Notice.  Dr. 
Randolph  was  encouraged  by  his  Patron 
Archbidiop  Potter  to  try  his  Strength  in 
Controverfy  in  Anfwer  to  this  finguLir  and 
plaufiblc  Writer.  The  Archbiiliop  was  con- 
vinced from  liis  knowledge  of  him  at  the 
Univerfity,  and  the  Abilities  which  he  had 
fince  difplayed  there  in  the  Divinity  Chair, 

that 


PREFACE. 

that  he  had  Talents  which  thus  employed 
might  become  ferviceable  to  the  Caufe  of  Re- 
ligion. Nor  was  he  difappointed.  Dr.  Ran- 
dolph's Anfwer  entitled  *'  T'he  Chrijlians 
Faith  a  rational  Afent"  met  with  the  Recep- 
tion which  he  expefted.  The  Archbifhop  ftill 
continued  his  Patronage  to  him,  and  in  the 
Year  1746  collated  him  to  the  Redory  of 
Saltwood,  with  the  Chapel  of  Hythe  an- 
nexed. The  Place  of  his  Relidence  was 
Hill  the  fame  :  He  continued  at  Petham  in 
the  faithful  difcharge  of  his  Duty  to  his 
Parifli  till  he  was  fuddenly  called  forth  in 
the  Year  1748,  on  the  Death  of  Dr.  Ma- 
ther, Prefident  of  C.  C.  C.  to  a  more  ho- 
nourable and  confpicuous  Station,  having 
been  unanimoufly  elected  in  his  Abfence, 
and  without  any  previous  Communication 
with  the  Eledtors,  to  the  Government  of 
his  old  College.  This  Circumftance  enabled 
him  to  devote  the  remainder  of  his  Life  to 
the  Place  of  his  Education,  and  the  Scene 
of  his  growing  Reputation.  Oxford  became 
from  hence  the  principal  Place  of  his 
a  4  Refidence ; 


VI  PREFACE. 

Rcfidcnce;  and  the  Government  of  his  Col* 
lege,  and  a  Share  in  that  of  the  Univerfity, 
his  chief    Employment  and  Concern.    Yet 
having  naturally  an  adtive  Mind,   and  being 
ever  vigilant  and  attentive  to  all  the  Duties 
of  his  Station,  much  of  his  Time  was  ftill 
devoted  to  Religious  Studies,  which  he  con- 
fidered  as  included  in   the  proper  Duties  of 
his  Station,  and  as  their  higheft  Aim.  Many 
of  his  Sermons  preached  before  the  Univer- 
fity were  printed  by  Requeft,  and  his  larger 
Work  upon  *'  The  Doolrtne  of  the  Trinity',  in 
anfwer  to    **  The  EJfay  on  Spirit,*  was  pub- 
liihed  in  tlic  Years  1753,  1754»     From  the 
Year    1756  to   1759  he   held   the  Office  of 
Vice-Chancellor,   in  which  he  was  allowed 
on    all    Hands    to   have    conduded    himfelf 
with  Temper  and  Ability,  at  a  Time  when 
Difputes  ran  hig!i,   and  the  Bufinefs  of  the 
Univerfity   was    more    than    common  ;    the 
Vinerian  Statutes  having  been  fettled,   and 
the  Delegacy  of  the  Prefs  reformed  during 
tliat   Period.     Thefe  feveral   Labours    were 
fo  well  received  by  the  Univerfity,  that  in 

the 


PREFACE.  VII 

the  Year  1768    he  was  unanimoufly  elefted 
to   the   Margaret  Profeflbrfhip  of  Divinity 
on  the  Death  of  Dr.  Jenner.     In  the  pre- 
ceding Year  he  had  been  promoted  to  the 
Archdeaconry  of  Oxford   on   the  Refigna- 
tion  of  Dr.  Potter  :    Which  Promotion 
took     Place    by    the    Recommendation    of 
Archbifhop  Secker,  accepted  and  confirm- 
ed by  Bifhop  Lowth,   then  Biihop  of  Ox- 
ford; and  may  be  confidered  as  a  Teftimony 
borne  by    thofe  refpecflable  Prelates  to  his 
Merit  and  Character.     From  this  Time  to 
that  of  his  Death  he  was  again  frequently 
engaged    in    Controverfy.      The    Queftions 
now  agitated  were  chiefly,  that  of  Subfcrip- 
tion   to  Articles  of  Faith,  and  that  of  the 
Dodlrine   of  the   Trinity    revived    by  Mr. 
LiNDSEY,   and   his   Followers.      On   thefe 
he  publifhed  feveral  Trads,  and  alfo  occa- 
fionally  ^ave  his   AfTiftance   to   others  en- 
gaged in  the  fame  Caufe.     Bodily  Infirmi- 
ties he  was  fubjeft  to  for  many  Years  before 
his  Death  ;  the  Faculties  of  his  Mind  were 
found    and    unimpaired    to    the    very   laft. 

Within 


VIII 


PREFACE. 

Within  the  laft  Year  of  his  Life  he  finilhcd 
and  publilhed  a  Work,  which  he  had  pre- 
pared fome  Time  before,  on  the  Citations 
from  the  Old  Teftament  in  the  New.  Re- 
peated Attacks  at  length  brought  him  to  a 
State  of  Weaknefs  that  was  quite  dcfperate, 
under  which  he  laboured  for  three  Months, 
and  died  March  24,  17S3. 

The  Reader  will  perceive  from  the  above 
Account,  that  his  whole  Attention  was 
confined  to  his  Profeffion,  and  his  Station 
in  the  Univerfity.  Being  convinced  that  the 
Province  allotted  to  him,  if  its  Duties  were 
faithfully  difcharged,  was  fufficient  for  his 
own  Employment,  and  for  the  rendering  him 
an  ufeful  Member  of  Society,  he  was  not  dif- 
pofcd  to  wander  beyond  it.  He  was  a  zealous 
Supporter  of  the  Docftrines  of  the  Church  of 
England,  from  a  Convidion  that  they  were 
thofe  of  the  true  Religion  of  Chrift.  It  has 
fometimes  been  invidioully  urged  by  the  Ene- 
mies of  our  Religious  Eftablifhment,  who 
with  great  Profelfions  of  Liberality  are  by  no 

Means 


PREFACE.  ir 

Means  fcrupulous  of  the  Terms  in  which 
they  fpeak  of  the  Dodlrines,  Difcipline,  or 
Members  of  our  Church,  that  its  Supporters 
ad:  from  interefted  Views.  In  anfwer  to  this 
Charge  thrown  out  againft  himfelf  in  com- 
mon with  others.  Dr.  R.  fays  in  a  Preface 
to  an  intended  Work,  *'  One  of  thefe  Wri- 
**  ters  is  now  near  fourfcore  Years  of  Age, 
"  who  neither  hopes  for,  nor  will  folicit  for 
**  any  Thing  farther  in  this  World  :  He 
**  fights  under  no  Banner,  but  that  of  his 
'*  Lord  and  Saviour,  from  whom  alone  he 
"  expefts  his  Reward."  Confcious  of  hav- 
ing afted  thus  from  a  fenfe  of  Duty,  he 
bore  his  long  Illnefs  with  Patience,  and 
met  the  near  Approach  of  Death  with  Calm- 
nefs  and  Fortitude ;  as  trufling  that  he  had 
fulfilled  the  Part  of  a  faithful  Minifter  of 
Chrift's  Gofpel,  and  prepared  to  give  the 
laft  and  folemn  Account  of  his  Miniftry, 
before  that  Almighty  Judge  who  feeth  the 
very  Hearts  of  Men. 

In  the  following  Publication,  the  Work 

which 


PREFACE. 

which  ftands  lirft,  entitled,  *^  A  View  of  our 
Blejpd  Saviour  s  Minijlry\  6cc.  was  drawn 
up  long  ago,  but  received  feveral  occafional 
Additions  and  Alterations,  and  was  left 
ready  for  the  Prefs.  The  Reader  will  ea- 
fily  perceive,  that  it  was  occafioned  by  a 
former  Controverfy  in  which  the  Author 
was  engaged  ;  being  a  Defence  of  the  Gof- 
pcl  Hiflory  from  a  View  and  Explanation 
of  the  whole  Condudl  of  our  Saviour,  a- 
gainft  an  Objedlion  urged  in  *'  Chrijiianity 
not  founded  on  Argumenf\  He  had  Ihortly 
and  fufficiently  anfwered  that  Objecftion 
in  his  former  Work,  but  feems  to  have 
thought  the  Anfwer  would  be  more  full, 
from  taking  in  the  whole  of  our  Saviour's 
Conduft,  and  would  thus  form  an  ufeful 
continued  Comment  upon  the  Gofpel  Plif- 
tory.  The  Appendix  was  printed  in  the 
Form  of  two  Sermons  in  Anfwer  to  Mr. 
Gibbon,  in  order  to  (hew,  that  the  firft 
and  greatefl:  Miracle  in  the  Propagation  of 
the  Chriftian  Religion  had  obtained,  before 
the  Caufes  afllgned  by  him  could  begin  to 

operate. 


PREFACE.  XI 

operate.     It  is  now  reduced  to  its  original 
Form,  and  therefore  thofe  two  Sermons  are 
not  reprinted   with    the  reft,    being  almoft 
verbatim    the   fame    with    this    Appendix. 
Annexed    to    the    firft    Volume    are,    the 
Charge  printed  in  1771,  and  two  Sermons 
not    before   printed    reduced   to  the    Form 
of  Critical   DiiTertations.    The  Second  Vo- 
lume contains   all  the  Sermons   which   the 
Author  himfelf  publiftied  (thofe  above-men- 
tioned excepted)  together  with  the  DiiTer- 
tations originally  annexed  to  them;  and  be- 
lides  thefe  a  Series  of  Latin  Ledlures   read 
by  Dr.  R.   as  Margaret  ProfefTor  of  Divi- 
nity.   The  Twelve  firft  are  a  continued  Ar- 
gument  on   the    Divinity   of  our  Saviour, 
from   a   Comparifon   of  feveral   PafTages  in 
the  Old  and  New  Teftament.     The  Reader 
^will  find  that  two  of  them  are  nearly  the 
fame  with  the  Sermon  on  *'  Chrijl  the  Lord 
of  Glory  \  and   it  may  therefore    feem  that 
they  might  have  been  omitted  %  but  as  the 
Force  of  the  Argument   in   thefe  Ledlures 
depends   on   the  united   Strength    and  Co- 
herence 


XII  PREFACE. 

herence  of  tlie  Whole,  it  was  thought  pro- 
per rather  to  repeat  this  particular  Part, 
than  to  feparate  it  from  its  proper  Place. 
The  SubjecT;s  of  the  other  Ledures  appear 
from  their  Titles. 


The  following   is   a  complete   Lift  of 
Dr.  Randolph's   Publications. 

*  The  Advantages  of  Publick  Education,  a  Sermon,  publifhcd 

A.  D.  1733. 

*  An  Enquiry  into  the  Sufficiency  of  Reafon  in  Matters  of 

Religion,  a  Sermon,  publiflied  A.  D.  1738. 
The  Chriftian*s  Faith  a  rational  Aflcnt,   in  2  Paris,  8^°,  pub- 
liflied A,  D.  1744-45. 

*  Parly-Zcal  cenfureJ,  a  Sermon,  publiflied  A.D.  1752. 
Vindication  of  the  Dodrine  of  the  Trinity,  in  3  Parts,  with 

an  Appendix,  8vo.  A.  D.  1753 — 1754- 

*  The  Certainty  of  a  Future  Slate,  &c.  a  Sermon,  publiflied 

A.  D.  .755. 

*  Chrift  the  Lord  of  Glory,  a  Sermon,  publiflied  A.  D.  1759. 

*  The   Ufe   of  Reafon  in  Matters  of  Religion,   a    Sermon, 

publiflied  A.  D.  1762. 

*  Jcphihah's  Vow,  a  Sermon,  publiflied  A.D.  1766. 

*  The  Witnefs  of  the  Spirit,  a  Sermon,  publiflied  A.  D.  i  768. 

*  The  Dodrine  of  Juflification  by  Faith,  a  Sermon,  publiflied 

A.  D.  1768. 

*  The  Rcafonablcnefs  of  requiring  Subfcripiion   to  Articles 

of  Religion,  &c.  a  Charge,  publiihed  A.D.  i  77 1 . 

•  The 


XIII 


*  The  Excellency  of  the  Jewilh  Law,  with  an  Appendix,  Sec, 

2  Sermons,  publifhed  A.  D.  1773. 

An  Anfwer  to  a  Pamphlet,  entitled,  Refledions  on  the  Impro- 
priety of  Lay-Subfcription  to  the  XXXIX  Articles  in  the 
Univcrfity  of"  Oxford,  publifhed  A.  D,  1773. 

An  Anfwer  to  a  Pamphlet,  entitled,  Confiderations  on  the  Pro- 
priety of  requiring  Subfcription  to  Articles  of  Faith,  pub- 
lifhed A.D.  1774. 

A  Vindication  of  the  Worfhip  of  the  Son  and  the  Holy  Ghofl, 
againfl  the  Exceptions  of  Mr.  Lindfey,  publiflied  A.  D. 

A  Letter  to  the  Remarker  on  the  Layman's  Scriptural  Confu- 
tation, &c.  publifhed  A.  D.  1777. 

*  The  Proof  of  the  Chriflian  Religion  drawn  from  its  fuccefs- 

ful    and  fpeedy  Propagation,  Sec,   2  Sermons,   publifhed 
A.D.  1777. 
The  Prophecies  and  other  Texts  cited  in  the  N.  T.  compared 
with  the  Hebrew  Original,  and  with  the  Septuagint  Ver- 
fion,  4to.  publifhed  A.  D.  1782. 


A  View  of  our  BlefTed  Saviour's  Minilrry,   and  the  Proofs  of 

his  Divine  Miffion  arifing  from  thence. 
Differtation  on  Pfalm  XXII. 

on  Pfalm  XLIL 

Pnclediones  Theologicae  XVII. 

Thofe  marked  *  are  included  in  the  prefent  Publication. 
Thofe  underneath  the  Line  were  not  before  publifhed. 


CONTENTS 

O     F 

VOL.      I. 

A  View  of  our  BlelTed  Saviour's  Miniftry  and 
the  Proofs  of  his  Divine  MifTion  arifing 
from  thence. 

Preface.  Authority  and  Infpiraticn  of  the  four 
Eva7igelijls — St,  Luke  probably  a  Lifciple  of  our 
Lord,  p.  I.  to  27. 

Introduction.  Beftgn  and  Intention  of  the  foU 
lozving  View  of  our  Lord*s  Minijlry,     p.  29.  to  3  2, 

CHAP.      I. 

State  of  the  Jews  at  the  time  of  Chrifl^s  coming — cir- 
cumjianccs  of  his  Birth  and  Education — atteflations 
in  his  favour  before  he  entered  on  his  Minijlry, 

p.  ^'i,  to  44. 

CHAP.      H. 

Preparations  for  Chrijl's  entering  on  his  Minijlry ^  and 
thefirjl  A^  of  it,  p.  45-  to  54. 

CHAP. 


CONTENTS. 

CHAP.      III. 

Chrijl's  Miniftry  from  the  firjl  Pajfover  to  that  of  the 
next  year.  p.  ^^,  to  87, 

CHAP.      IV. 

From  thefecond  Faff  over  to  the  third,     p.  88.  to  157. 

CHAP.      V. 

From  the  third  Pajfover  to  our  Saviour'' s  puhlick  entry 
into  Jerufalem,  p.  157.  to  259. 

CHAP.     VI. 

From  our  Saviour^ s  publick  entry  into  Jerufalem  to  his 
Deaths  Refurre5iion^  and  Afcenfton.  p.  260.  to  380. 

Conclusion,     nat  Chrifi  was  neither  an Impojlor 
nor  Enthufiaft.  p.  381.  to  404. 

APPENDIX.      CHAP.      I. 

Propagation  of  the  Gofpel  among  the  Jews, 

p.  405.  to  452. 

CHAP.      II. 

Propagation  of  the  Gofpel  among  the  Gentiles, 

p.  453-  to  474, 


The 


CONTENTS. 

7'be  Reafonahlenefs  of  reqtdring  Suhfcription  to  Articles 
cf  Religion  from  Perfons  to  he  admitted  to  Holy  Orders 
or  a  Cure  of  Souls, 

A  Charge  delivered  to  the  Clergy  of  the  Diocefe  of 
Oxford  in  the  year  1771.  p.  477.  to  500. 

DifTertation  on  Pfalm  xxii.  p.  503.  to  515. 
XLii.          p.  516.  to  the  end. 


A  VIEW 


PREFACE. 

AS  this  View  of  our  Blejfed  Saviour^ s  Minijlry 
is  taken  from  his  Hiftory  recorded  by  the 
four  Evangelijls^  it  may  not  be  improper 
to  premife  fomewhat  by  way  of  Enquiry  into  the 
Authority  and  Validity  of  their  Teftimony.  And 
here  in  the  Firft  Place  it  is  certain  that  thefe  Gofpeh 
have  been  always  received  as  the  Works  of  thofe 
Authors  whofe  Names  they  bear,  ^  They  are  quoted 
as  fuch  by  the  mod  ancient  Chriftian  Writers,  are  ap- 
pealed to  as  of  undoubted  Authority,  and  v/ere  read 
in  the  publick  Alfemblies  of  Chriftians  in  the  firft 
Ages.  It  is  certain  that  two  of  thefe  Evangelifts^  St. 
Matthew  and  St.  John^  were  of  the  number  of  the 
'twelve  Apoftles^  and  were  coriftarit  Attendants  on 
our  Lord  during  the  greateft  Part  of  his  Minifbry: 
St.  John  indeed  himfelf  affures  us  that  he  was  an 
Eye-Witnefs  to  what  he  has  recorded,  ^  1^'hat  which 
^joe  have  feen^  and  heard ^  declare  we  unto  you.  But 
as  to  St.  Marky  and  St.  Luke^  the  Cafe  is  not  fo 
clear.  "  Epiphaniits^  and  ^  Origen^  or,  whoever  is 
the  Author  of  the  Dialogue  againji  the  Marcionites 

"  See  thefe  Tefllmonies  coUeded  at  large  by  Mr.  Lardjier 
in  his  Supplem.  to  Cred.  of  Gofp.  Hift,  ^  i  Joh.  i.  3. 
^  Har.  51.  (.  6.  and  11.         ''P.  S. 

A  afcribed 


PREFACE. 

afcribed  to  him,  tell  us  that  they  were  both  of  them 
of  the  number  of  the  fevertiy  Difciples.  Others  fup- 
pofe  them  not  to  have  been  themfelves  Attendants 
on  our  LcrJ^  but  to  have  received  what  they  wrote 
from  thofe  who  were  Eye-witneflcs  of  his  Adions. 
And  though  the  Generality  perhaps  of  Writers  are 
willing  to  allow  that  St.  Alark  was  oru'  of  our 
Lord's  Difciples,  yet  they  think  it  appears  from 
the  Beginning  of  St.  Luke's  Gofpel  that  lie  was  no 
Eye-witnefs  of  what  he  has  recorded  :  And  fo  in- 
deed the  Words,  as  they  Hand  in  our  IVanflation, 
feem  to  import.  But  this  Interpretation  leems  to 
be  attended  with  infuperable  DifBculties :  If  fo 
many  bad  fet  forth  Declarations  of  thefe  things^  and 
that  even  as  they  received  them  from  Eye-IVitneffes^ 
what  Occafion  had  St.  Luke  to  fet  forth  a  new 
Declaration  ?  The  Reafon  here  given,  why  it  feemed 
good  to  him  to  zirite  this  Gofpel,  feems  rather  to 
prove  the  contrary,  that  he  had  no  Occafion  to 
write  it.  Again,  what  farther  Certainly  could  he 
impart  to  Tbeophilus,  or  other  Chriflians,  than  thofe 
who  had  written  before  him  ?  If  thcle  many  were 
only  Hear-fay  WitnefTes,  St.  Luke  himlelf,  accord- 
ing to  this  Interpretation  of  his  Words,  was  no 
better.  We  believe  indt-ed  that  St.  iMkc  was  in- 
fpired  by  the  Holy  Spirit  of  Gcd\  bur,  if  tliis  was 
the  only  thing,  whicli  gave  him  a  Pre  eminence 
above  other  inferior  Relators  of  Gul'pel-Hillory, 
how  comes  he  not  to  fet  this  forth  ?     If  this  had 

been 


PREFACE. 

been  the  Cafe,  one  would  think  it  would  have  been 
proper  to  have  ufed  fome  fuch  Preface,  as  St.  Paul 
does  in  his  Epiflle  to  the  Galatians — "^  /  certify  you. 
Brethren^  that  the  Gofpel^  'which  was  preached  by  me^  is 
not  after  Man.  For  1  neither  received  it  of  Man^ 
neither  was  I  taught  it,  but  hy  the  Revelation  of 
Jefus  Chrijl,— But  St.  Luke  only  tells  us  that  he 
had  perfeB  Underftanding  of  all  things  from  the 
very  firft :  and  fo  perhaps  Tome  other  of  thofe  many 
Writers  might  fay. 

Another  Queftion,  which  here  naturally  arifes,  is, 
how  fo  improper  a  Perfon  as  St.  Luke  according  to 
this  Suppofition  feems  to  be,  was  induced,  or  em- 
ployed, to  write  this  Gofpel.  There  were  tv/elve 
Apojiles,  and  feveral  others,  who  had  attended  our 
Lord  during  his  Miniftry,  and  been  Eye-witnefjes 
to  the  greateft  Part  of  his  Tranfadtions.  How 
then  came  one  to  be  chofen  to  record  thofe  Tranf- 
adlions,  who  was  only  an  Hear-fay  Evidence,  nay, 
^  according  to  fome,  was  not  converted  to  the  Chrif- 
tian  Faith,  till  fome  Years  after  our  Lord's  Afcen- 
fion  ?  I  am  fenfible  indeed  that  God  may  employ 
what  Inftruments  he  pleafes,  and  that  it  little  be- 
comes us  to  prefcribe  to  the  divine  Wifdom.  But 
we  may  be  allowed,  with  humble  SubmifTion,  to 
fay  that  on  Grounds  of  common  Probability,  it 
feems  to  us  unlikely  that,  when  there  were  fo  many 

'    «  GaL  i^  1 1 ,  1 2.         ^  See  Cave%  Life  of  St.  Luki. 

A  2  Eye- 


PREFACE. 

Eye-witnejfcs  of  the  IFord^  God  fhould  comnnlTion 
one  to  record  our  Lord* s  Tranfadlions,  who  received 
his  Knowledge  of  them  only  from  the  Report  of 
others  :  And  this  efpecially,  as  his  Teftimony  is 
not  confirmed  by  any  pariicular  divine  Artellation. 
This  alfo  we  are  the  more  emboldened  to  fay,  t  be- 
caufe  we  find  that  in  the  Election  of  an  /Ipnjlle  who 
was  to  bear  IVitnefs  of  our  Lords  Refurre^Iion,  the 
Choice  was  confined  to  thofe,  w^ho  had  attended 
him  from  the  Baptifm  of  John  unto  that  fame  Bay 
that  he  was  taken  up  into  Heaven,  If  tiiis  Qiialifi- 
cation  was  neceflary  in  an  Apoflle^  who  was  to  be  a 
Witnefs  of  our  Lord's  Refurre^Uon^  it  fhould  feem 
ftili  more  neceflary  in  an  Evangelijl,  who  was  to 
fet  forth  a  Declaration  of  all  his  Tranfaclions.  To 
this  may  be  added  that  St.  Luke  in  his  /Uls  of  the 
Apofiles^  feems  to  confine  himfelf  to  fuch  Tranfac- 
tions  as  he  had  perfonal  Knowledge  of :  He  relates 
what  pafTed  at  Jertifalemy  where,  if  he  was  one  of 
cur  Lord's  feventy  Bifciples,  we  may  fuppole  that  lie 
himfelf  refided  :  And  afterwards,  pafiing  by  the 
Anions,  and  Preachings,  of  the  other  j^lpojiles,  he 
confines  his  Narration  to  the  Travels  of  St.  Paul^ 
^  whofe  Attendant  he  was,  and  to  moil:  of  whofe 
Tranfa6tions  we  may  reafonably  luppofe  him  to 
have  been  an  Eye-witnefs,  We  may  rlicrcfore  with 
great  Probability  conclude  that  he  took  the  fame 

«  Adls  i.  21,  2  2.  ^  Aas  XX.  5,  w'^ic.     Col.  iv.    14. 

2  Tim.  iv.  1  \s 

Method 


PREFACE. 

Method  in  his  Gcfpel^  and  relates  only,  or  chiefly, 
fuch  Fads  as  he  had  perfonal  Knowledge  of.  Thele 
Reafons  incline  me  ftrongly  to  doubt  of  the  com- 
mon interpretation  of  this  PafTage,  and  to  enquire 
whether  the  Words  will  not  bear  another  Senfe 
more  free  from  Difficulties.  '  And  this  I  think 
they  will  do,  only  by  a  flight  Variation  in  the 
Punctuation;  by  placing  a  Colon,  inftead  of  a 
Comma,  at  the  End  of  the  firft  Verfe  ;  and  then, 
inftead  of  joining  together  the  firft  and  fecond 
Verfes,  tonnedling  the  third  Verfe  with  the  fecond. 
The  Gofpel  was  at  firft  preached  by  the  ApoftUs^ 
and  our  Lord's  Miracles  and  Dodrine,  delivered 
by  Word  of  Mouth.  But  as  Oral  Tradition  is  an 
uncertain  Method  of  Conveyance,  it  was  thought 
expedient  that  a  ftiort  Account  of  our  Lord's 
Tranfadions  ftiould  be  committed  to  Writing. 
This  was  foon  after  the  firft  preaching  of  the  Gof- 
pel done  by  St.  Matthew  for  the  Ufe  of  the  Jews 
Sit  Jerufakm,  And  afterwards,  when  the  Word 
was  preached  among  the  Gentiles^  St.  Mark,  as  I 
fuppofe,  compiled  another  Gofpel  for  their  Ufe. 
But,  as  by  the  preaching  of  St.  Paul  the  Chrijlian 

^  The  learned  Lud.  Cappelhis  fuppofes  an  Hyperbaton  in  this 
PafTage,  and  that  the  third  Verfe  is  to  be  conllrued  before  the 
fecond.  And  Dr.  Whitby  afTerts,  and  has  brought  probable 
Proof,  that  St.  Luh  was  one  of  they^-v^w/y  DifcipUi,  See  alfo 
hightfoot  Heb,  et  Talmud.  Exerc.  Fabric,  Bibl.  Gr,  Feiau* 
Animadv.  in  Epiphan.  Hxi.  51. 

A  3  Religion 


PREFACE. 

Religion  was  ftill  farther  propagated,  and  as,  before 
the  Art  of  Printing  was  known,  Copies  of  Books 
were  not  eafily  multiplied,  few,  it  any.  Copies  of 
thcfe  Gofpels  might  have  reached  thofc  Parts, 
where  St.  Luke  then  was ;  and  therefore  others 
might  take  in  Hajid  to  fet  forth  Declarations  of  the 
Gofpel  Fai^s.  Thefe  I  fuppofe  St.  Luke  here 
refers  to  in  his  firfl  Verfe  ^  and  he  fcems  to  fpeak 
of  them  in  rather  difparaging  Terms. — Forafmuch 
as  many — zron.oi — in  Oppofition  to  thofe  few  Eye- 
witne£eSy  who  had  delivered  thefe  things  from  their 
own  perfonal  Knowledge — \7n^i^D7y.v — had  attempted 
only  to  fet  forth  a  Declaration  of  thefe  things  :  Thele 
Writers  might  polTibly  attempt  this  with  a  good 
Intention  ;  but  their  Hillorics  could  neither  be 
accurate,  nor  authentick  :  And  therefore  St.  Luke 
thought  it  proper  to  write  one,  which  iliould  be 
both  accurate,  and   authentick.      Accordingly  he 

adds — \\cLtcji    zufi^OTuV  M[xtY    01   "a.'j    ocf/jHf   aCrorTTUj, — yW 

thofe  ivho  ivere  from  the  Beginning  Eye-witneffes^  and 
Miniflers  of  the  IFord^  delivered  to  us  thefe  things — 
fi));t  K*Vo;— The  Word  x«//^/  plainly  refers  to,  and 
conncds  what  follows  with,  what  went  immediately 
before.     ""  Thefe  Eye-witncffes,  I  fuppofe,  might  be 

^  Some  Writers  fuppofe  St.  Li.ie  to  have  written  lus  Gc//>tl 
before  St.  ^/jr/f;  but  the  general  Opinion,  and  what  fccms  mort 
probablf,  is  that  St.  Mark  wrote  firft.  The  Word  •/rx^'ihncf 
may  fignlfy  oral,  as  well  as  written  Tradition  \  and  the  Senfe 
may  ht*,  without  any  particular  Reference  to  St.  Matihrzu,  or 
St.  Mark^  that  as  the  Apoilles,   and  oilier  Attendants  of  our 

Sa'viour, 


PREFACE. 

-the  former  Evangelijis  St.  Matthew,  and  St.  Mark. 
As  thefe  had  delivered  the  Fa6ls  of  the  Gofpel— 

iSb^i  KdLijjol'  [i-iys   Sc.  Luke)    7m^moK\i^»KQTi    ocva^n   ^Aciv 

u/.aCa^—t^  feemed  good  to  me  alfo^  who  was  like 
them  an  Eye-withefs^  and  who  attended  all  thefe 
things punUually  from  the  very  firft^  to  "ujriie  unto  thee 
in  Order,  I  am  fenfible  that  the  Word  za^^-xaK^i^av 
may,  and  often  does  bear  an  inferior  Significa- 
tion—  to  trace  out  things  by  Enquiry :  '  But  the  Senfe 
here  given  is  the  primary,  and  mod  natural  Signi- 
fication of  the  vVord.  ""  And  it  is  obfervable  that 
Jofephus  makes  the  fame  Apology  for  the  Truth  of 
his  Hiftory,  as  St.  Luke  does  here  for  his  Gofpel. 
He  fets  forth  himfelf  as  worthy  of  Credit — TttL^wco- 
^a^nKara,  7c7r  yiyovoav — which  he  afterwards  exprefles 

thus  —  '7^o>Xo)V  [Av  (wr^oyof   'Tjr^oc^iay,    'ZsKc-i<^Y    <A'  «io7BTT>if 

ymij.'ivo^ — And  the  Word  is  by  him  oppofed  to 
Knowledge  acquired  by  Enquiry  of  others — « -m^di  r 
ticfiizov  ^ujj':dcLvoujcyov — So  alfo  in  this  Pafiage  of  St.  Luke 
the  Word  taken  in  this  Senfe  anfwers  to  the  ajJii'TTTtu 
^  Cm^iTzu  T8  Ao>K — Eye-witneJJes  and  Minijlers  of  the 
Word — in  the  former  Verfe.     It  makes  the  Senfe 

Saviour,  had  delivered  down  an  Account  of  his  Miracles,  and 
Doftrine,  from  their  own  perfonal  Knowledge,  fo  St.  Luke  alfo, 
who  had  been  a  conJia?it  Attendant  on  him,  thought  fit  to  do 
the  fame. 

*  In  this  Senfe  it  feems  to  be  ufed  in  all  the  Places  where 
it  occurs  in  Scripture.  See  Mar.  xvi.  17. —  i  Tim.  iv.  6.— 
2  Tim.  iii,  10.         "  Jofcph,  contr.  Appion,  L.  i.  §.  10. 

A  4  more 


PREFACE. 

more  eafy  •,  it  gives  us  a  Reafon,  and  Account,  why 
/■/  feemed  good  to  St.  Luke  to  write  this  Go/pel  •,  and 
how  thereby  Tbeophilus,  and  other  Cbriftians^  viight 
know  the  Certainty  of  thofe  things  wherein  they  had 
been  injiru^ied.  It  alio  correfponds  to  the  Qiialifi- 
cations  required  of  an  Apofile  in  the  firft  Chapter 

Ol  X\\t  ABs,  —  nrff)»;wX«3^)fW7tt   a.yu'bvi    ymaiv    ocKCiCrof ha* 

ving  attended  all  things  pun^ually  from  the  very  firft 
— is  the  fame  as — "  having  companied  with  the 
Jpoflles  all  the  Tme  that  the  Lord  Jefus  went  in  and 
out  among  them ;  and  this,  as  I  faid  before,  feems  to 
be  as  neceflary  a  Qiialification  for  an  Evangelift,  as 
for  an  Apoflle,  The  Senfe  therefore  of  this  Paflage 
of  St.  Luke  I  take  to  be  this — Since  many  inaccu- 
rate and  unauthorifed  Accounts  of  our  Lord's  Mi- 
niflry  have  been  handed  about,  [,  after  the  Example 
of  other  Eye-witnefjes^  having  been  n.yfelf  an  Attend^ 
ant  on  cur  Lord  from  the  Beginnings  have  thought 
good  to  zirite  unto  thee,  mofi  excellent  Theophilus,  thai 
thou  mighteji  know  the  Certainty  of  thofe  things  wherein 
thou  hafl  been  inflrutied.  But  I  would  not  be  too 
pofitive,  or  peremptory,  in  what  is  here  advanced. 
None  of  the  Evangelifis  were  Eye-witneffes  of  every 
thing  which  they  relate.  The  Circumftanres  of  our 
Saviour's  Birth,  Circumcifion,  Baptifm,  &c.  they 
learnt,  I  prcfumc,  from  the  Teftimony  of  others. 
But  they  were,  at  leall:  two  of  them,  Attendants  on 

■  Aas  i.  21. 

our 


PREFACE. 

our  Lord  during  the  greateft  part  of  his  Minlftry, 
and  were  Eye-witnejjes  of  mod  of  the  Fadls  which 
they  relate,  of  many,  or  mofl  of  his  Miracles,  and 
of  his  Refurredion.  And  fo  I  fuppofe  St.  Luke 
here  afhrms  himfelf  to  have  been.  I  will  not  in- 
deed go  fo  far  as  to  fay  that  this  Paflage  will  not 
admit  of  any  other  Interpretation  ^  but  I  humbly 
apprehend  that  this  is  ,a  Senfe,  which  the  Words 
will  very  well  bear,  and  is  free  from  thofe  Diffi- 
culties, and  Objedlions,  which  attend  the  mofl:  gene- 
rally received  Senfe  of  them.  And  if  this  Interpreta- 
tion is  admitted,  it  will  hence  appear  that  St.  Luke 
was,  as  the  other  Evangelifts  were,  an  Eye-witnefs 
of  the  Tranfadlions  which  he  records  ;  probably 
gne  of  the  f evenly  Bifciples  %  whom  our  Lord  fent 
out.  And  accordingly  it  is  remarkable  that  he 
alone  of  all  the  Evangelifts  hzs  recorded  this  Tranf- 
a6lion  of  our  Lord.  It  has  been  before  obferved 
that  St.  John  infills  ftrongly  on  this  Circumftance 
that  he  was  an  Eye-witnefs  to  what  he  teftifies — 
p  Many  other  Signs  truly  did  J  ejus  in  the  Prefence  of 
his  Difciples^  which  are  not  written  in  this  Book. 
But  thefe  are  written ^  that  ye  might  believe  that  Je- 
fus  is  the  Chrift  the  Son  of  God,  and  that  believing 
ye  might  have  Life  through  his  Name. — '^  This  is 
the  Bifciple,  which  teffifieth  of  thefe  things^  and  wrote 
thefe  things.     The  like  he  declares  in  his  Epiftle 

"  Luke  -\.  1,  &c.         P  Joli,  XX.  30,  31. ^  xxi.  24. 

—'  That 


10  PREFACE. 

— r  <rbat  luhicb  we  have  beards  zt-hich  zve  have  feen 
with  our  Eyes^  ivhich  we  have  looked  upcn^  and  our 
Hands  have  handled  of  the  H^'ord  of  Ltfe^  declare  we 
unio  you. — And  St.  Luke  alfo,  as  he  miniftcred  to 
St.  Paul^  the  Apofile  of  the  dentties^  might  think  it 
necefTary  to  aillire  them  of  the  Certainty  of  thofe 
things  which  he  related,  by  letting  them  know  that 
he  was  a  condant  Attendant  on  our  Saviour, 

We  have  therefore  full  and  fuiHcient  Aflurance  of 

the  Truth  of  what  is  recorded  in  the  Gofpels  :    We 

have  the  concurrent  Teftimony  of  four  Eye-wit- 

mjfes,  who  all  agree  in    the  principal  Fads  of  the 

Gofpel-Hiflory  :    Some  Fa6Vs  indeed  are  related  by 

one,  which  are  omitted  by  another  •,  and  the  fame 

Fads  are  related  with  difierent  Circumftances  :  But 

in  the  principal  Fads  they  all  agree.     They  are 

fuch  WitnefTcs,  as  could  not  be  deceived  themfelves 

in  the  Fads  which  they  relate ;  and  they  could  have 

no  Temptation,  or  Motive,  to  deceive  others.  They 

relate  plain  Fads,  which  they  faw  with  their  Eyes, 

and  heard  with  their  Ears,   and  which  were  con- 

iirmcd  by  the  united  Teftimony  of  all  their  Senles. 

They  were  plain   and  honeft   Men-,  and  ibme  of 

them  laid  down  tlieir  Lives  in  Teftimony  of  the 

Fads  which  they   related.     They  could  have  no 

Inducement  whatever  to  falfify.     The  number  alfo 

of  thefe  Witncflcs  makes  it  ftill  more  improbable 

that  they  fliould  be  either  impofed  on  themfelves, 

or  lliould  combine  to  deceive  others.     We  have 

'   I  Joh.  i.  I,  SiC. 

here. 


PREFACE.  u 

here,  as  I  faid,  four  concurrent  Eye-witnejfes  -,  and 
they  not  only  tell  us  that  they  were  conllant  At- 
tendants on  our  Lord^   but  that  many  of  his  Mira- 
cles were  wrought  before  all  his  Apfiles^  and  that 
after  his  Refurredlion  he  appeared  to  them  all,  and 
to  many  others.     So  that  this   Tefcimony,  pub- 
liHied  with  their  Confent,  and  Name,  ought  to  be 
looked  on  as  the   united  Teftimony  of  them  all. 
And  this  Argument  would  hold  good,  though  thefe 
Hiilorians  had  not  been  all  Eye-witneJJes :  Whether 
my  Interpretation  of  this  PaiTage  be  allowed,   or 
not;  whether  we  have  four,  or  only  two,  Eye-wit- 
fiejjes   of  our   Lord's  Tranfa6lions,    we  fhall   ftill 
have  fufficient  Certainty  of  thofe  things  wherein  we 
have  been  injhu^ed.     And,  if  we  were  to   fuppofe 
this  to  be  no  more  than  human  Teftimony,  if  we 
were  to  allow  thefe  Evangclijls  to  have  written  their 
Gofpels   unafTifted    by  divine  Infpiration,   yet  this 
would  afford  us  full,  and  abundant,  Proof  of  the 
Truth  of  the  Chriftian  Religion.    We  have  here  fuf- 
ficient Evidence  of  our  Lord's  Refurre5iion^  and  of 
the    many,    and   wonderful,    Miracles,  which    he 
wrought  •,  and  from  thence  we  may  with  Certainty 
infer  his  divine  Miflion,  and  the  Truth  of  the  Doc- 
trines which  he  taught.     And  this  I  take  to  be  the 
Reafon  why  the  Evangelijis  none  of  them  particu- 
larly infift  on  their  divine  Infpiration.    They  wrote 
their  Go/pels  to  prove  that  Jefus  was  the  Chrijl  the 
Son  of  God,     This  was  to  be  proved  by  the  Signs^ 

which 


12  PREFACE. 

whicii  he  truly  did  in  the  Prefence  of  his  Dtjciples ; 
and  that  he  truly  did  them  was  to  be  proved  by  the 
lY-llimony  of  thofe  Difciples.  If  therefore  the 
Evangelifts  had  fet  forth  that  they  learned  the 
Truth  of  thofe  Fadls  by  divine  Infpiration,  they 
would  have  found  but  little  Credit  with  Unbe- 
lievers, efpccially  among  the  Gentiles^  who  would 
have  queftioned  the  Truth  of  fuch  Infpiration, 
and  would  not  have  believed  it  merely  on  their 
AflTeveration  of  it.  And  therefore,  waving  that 
Plea,  they  chofe  rather  to  infill  that  what  they 
declared^  was  what  they  hadjeen  with  their  EyeSy  and 
learnt  from  a  perfonal  Attendance  on  Chrijl,  This 
was  the  firft  and  principal  thing  to  be  infilled  on 
for  the  Convidion  of  Unbelievers. 

How  then  do  we  know,  or  why  do  we  believe, 
that  thefe  Go/pels  were  written  by  divine  Infpi- 
ration ?  and  how  are  we  affured  of  the  infallible 
Certainty  of  all  the  Fadls,  and  Dodlrines  deli- 
vered by  them  ?  Firlt  then,  *  we  are  affured  by 
St.  Paul  that  all  Scripture  is  given  by  Infpiration 
of  God.  By  Scripture  here  is  meant  at  leail  the 
Writings  of  the  Old  Tejlamenty  which  are  always 
in  the  New  Tejlamcnt  called  the  Scripture^  or  Scrip- 
tures. Thefe  the  Jews  looked  upon  as  the  JFord 
of  God,  *  and  /;/  thefe  they  thought  they  had  eternal 
Life.    "  It  is  in   many  Places  of  tlie  Ntiv  Tefla- 

*  2  Tim.  iii.  i6.  '  Joh.  v.  ^rj.  "  Mar.  xii.  36. 

A6ts  i.  16.  ili.  18.  21.  iv.  ^5.   xxviii.  25.     Hcb.  iii.  7.  ix.  8. 
2  Pet.i.  20.    Luk.  i.  70. 

ment 


PREFACE. 

mmt  afTerted  that  the  Holy  Gbcft  /pake  hy  the  Pen- 
men of  the  Old  ^ejlament,    ^  St.  Paul  calls  theie 
Writings  the  Holy  Scriptures ;  and  in  the  Paflage 
iuft  cited  he  teaches  us  that  thefe  Holy  Scriptures 
are  able  to  make  us  wife  unto  Salvation,  and  that  all . 
Scripture  is  given  hy  Injpiration  of  God.     But  feme 
Commentators  have  thought  fit  to  join  the  Word 
^joVy'ri/ror  With  >p'^>>,  and  to  render  the  Text  thus— 
All  infpired  Scripture  is  alfo  profitable  for  Do^riney 
^c — But  this  little,  if  at  all,  alters  the  Senfe.  If 
the  words  thus  rendered  do  not  exprefsly  aflert 
that  all  Scripture  ivas  given  by  Infipiration^  yet  they 
plainly  imply  that  the  Jews  had  a  Scripture  given 
hy  Lifpiration  -,  and  this  could  be  no  other  than 
the  Books  of  the  Old  Tefiament  then  received  among 
them  :    In  thefe  "T^imothy  had  been  inllru6led,  and 
thefe  he  had  known  from  a  Child :    Thefe  therefore 
we  are  here  taught  were  given  by  Infpiration  of  God. 
And  I  don't  know  whether  we  may  not  extend 
the  Meaning  of  the  word  Scripture  here  ilill  far- 
ther.    For,  when  this  fecond  Epiftle  to  'Timothy 
was  written,  great  Part  of  the  New  Tefiamen t  hB,d 
been  written,  and  particularly  all  the  Gofpels  ex- 
cepting that  of  St.  Johu     And  therefore  we  may 
reafonably  fuppofe  that  St.  Paul,  fpeaking  of  all 
Scripture,  includes  the  Writings  of  the  New  Tefia- 
ment,   as  well  as  thofe  of  the  Old,    and   afiferts 
equally  of  both  that  they  were  given  by  Infpira- 

""  Rom.  i,  2.     2  Tim.  iii.  1,5.  &c. 

tion. 


14  PREFACE. 

tioti.  But,  if  St.  Paiil\  AfTertion  be  thought  to 
extend  no  farther  than  the  Scriptures  of  the  Old 
Tejlament^  yet  furely  we  may  with  Parity  of  Rea- 
fon  conclude,  that,  if  God  thought  it  necelTary 
to  'nifpire  the  Pen-men  of  the  Old  Tejiament,  he 
would  certainly  aftbrd  his  Apoftles  the  fame  Aflift- 
ance  under  the  Gofpel.  And  accordingly  St.  Peter 
ranks  them  both  together,  and  afcribes  the  fame 
Authority  to  both.  *  He  exhorts  his  Difciples  to 
he  mindful  of  the  IVords  which  were  fpoken  before 
by  the  holy  prophets,  and  of  the  Covimcind?nents  of 
us  (fays  he)  the  Apojlles  of  our  Lord  and  Saviour ; 
^  and  he  tells  them,  that  they  that  are  unlearned 
wrefled  St.  Paulas  Epifles,  as  they  did  alfo  the  other 
Scriptures,  to  their  own  DeftruHion.  The  Apoflles 
were  mod  of  them   unlearned  and  ignorant  meji: 

•  They  underffood  not  our  Lord's  Do6lrines  :  They 
were  flow  of  Heart,  and  dull  of  Apprehenfion  : 

*  And  therefore  our  Lord  promifed  them  that, 
when  he  left  tliem,  he  would  fend  them  the  Holy 
Ghcfl,  who  fhould  teach  them  all  things,  and  bring 
all  things  to  their  Remembrance,  vjhatfoever  he  had 

/aid  unto  than,  "  He  alfo  afliired  them  that,  when 
they  were  brought  before  Governors,  and  Kings,  for 
his  fake,  it  JI:culd  be  given  thejn  in  that  fame  Hour 
what  they  fhould  f peak.    For  it  is  not   (faith  our 

*  2  Pet.  iii.  2.  y    iii.  i6.  *  Matt.  xv.  i6. 

Mar.  ix.  32.        Luk.  ix.  45.  xviii.  54.  x\iv.  ly        •'Joh.xiv. 

2'-.  «>    M.itl.   X.    18.  t^C. 

Lord 


PREFACE. 

Lord)  ye  that  /peaky  hut  the  Spirit  of  your  Father ^ 
which  fpeaketh  in  you.    Nor  could  the  Apoftles  have 
fuccefsfully  executed   their  CommifTion  without 
fuch  extraordinary  Affifliance  ;  Nor  could  we  have 
fufficient  Security  that   our  Saviours   Do6tnnes 
were  faithfully,  and  truly,  delivered  by  the  Evan- 
geliftsy    if  we  were   not    alVured   that   they  were 
under  the  Guidance  of  the  Holy  Spirit.     If  thefe 
things  had   been    entrulled  to  the   Memory  of 
frail  Man,   they  might  not  have  been  delivered 
down  to  us  free  from  Error,   or  Miftake.     And 
accordingly  the  Promije  of  the  Spirit  to  the  Apoftles 
was   moft  wonderfully  fulfilled  :    On  the  Day  of 
Pentecoft  the  Holy  Ghoft  defcended   upon   them ; 
and  they  /pake  with  other  Tongues ^  as  the  Spirit  gave 
the^n    Utterance,     And   thefe   Apoftles,   who   were 
before  fo  flow  of  Underftanding,  and  who,  when 
our  Lord  was  apprehended,   all  forfook  him^  and 
fledy  ^  now  being  filled  with  the  Holy  Ghoft ,  preach- 
ed the  Word  vnth  all  Boldnefsy  and  ^fpake  with  a 
Wifdoniy  and  Spirit y  which  none  of  their  Adver/aries 
were  able  to  gain/ay,  or  refill.     And  under  the  con- 
ftant  Guidance  of  the  Spirit  the  Apoftles  proceeded 
to  preach  the  Gofpel  every  where.    ^  By  him  they 
were  enabled  to  work  Signs  and  Wonders  \  ^  by 
him  they  were  diredled  in  the  Ordination  of  Mi- 
nifters ;  s  by  him  they  were  guided  in  their  Jour- 


15 


=  Afts  iv.  31. 

^  vi.  10.  Luk.  xxi.  15. 

«  A  as  xlv.  3. 

xiii.  2. 

5  xvi.  6,  &:c, 

nies. 

i6  PREFACE. 

nics,  and  intruded  where  to  preach  the  GofpeL 
Nor  were  thefe  Gifts  peculiar  only  to  the  Apoflles^ 
h  -^y^  j.^^^  ^yf  Wonders  and  Miracles  wrought  by 
many  others.  ^  We  are  told  that  the  Holy  Ghojl 
often  fell  on  thoje  that  heard  the  Wordy  and  they 
Jpake  ivith  TcngueSy  and  prophefted,  ''St.  Paidy  in 
his  Epiftle  to  the  Epheftans^  fpeaking  of  the  ex- 
traordinary Gifts  conferred  by  Chrifl  on  his  Church, 
fays — He  gave  fome  Apoflles,  and  fome  Prophets^ 
and  Jome  Evangeliflsy  and  fome  Pafiors  and  Teachers, 
Where,  '  though  by  Evangelijls  I  fuppofe  are 
principally  meant  thofe  who  afllfted  the  Apoflles 
in  preaching  the  Gofpely  yet  furely  thofe  who  com- 
mitted the  Gcfpel  to  Writing  are  not  excluded. 
And  if  God  gave  the  AfTiftance  of  his  Spirit  to 
the  former,  we  may  certainly  conclude  that  the 
fame  Spirit  guided  the  latter. 

We  alfo  tind  the  Apoflles  frequently  laying 
Claim  to  this  i)articular  Gift  o{  Infpiration,  They 
declare  that  the  Do6lrines  which  they  delivered, 
were  not  the  Word  of  Man^  but  the  Word  of  God 
Jiimfclf :  •"  St.  Pautt\\\\s  addreiTes  the  Galatians — 
/  certify  yoUy  Brethren,  that  the  Gofpely  zvhich  was 
preached  of  mcy  ivas  not  after  Man.  P^or  I  neither 
received  it  of  many  neither  ^jjas  I  taught  //,  but  by 
the  Revelation  of  Jefus  Chrijh — "In  like  manner 

'  Afls  vi.  8.  viii.  6,  &c.     i  Cor.  xil.  i^  xiv.     '  A<fls  viil.  i  7. 
X.  44.  xlx.  6.  ^  Kph.  iv.  I  I.  '  See  Hammond^  Grotii 

Annot. — St.    Luke  was   an    E'vangehji   in  both    Senfes  of  the 
Word,  ""  Gal.  i.  1 1,  12.  "  Eph.  iii.  3,  &c. 

in 


PREFACE.  17 

in  his  Epiftle  to  the  Ephefians  he  declares,  that  by 
Revelation  was  made  known  to  him  the  Myftery  of 
Chrift  ',  and  that  the  Calling  of  the  Gentiles  was  re- 
vealed unto  God's  holy  Apcftles,  and  Prophets,  by  the 
Spirit,  °  Again  he  thus  befpeaks  the  Corinthians 
— God  hath  revealed  them  (that  is,  the  Myfleries  of 
the  Gofpel )  unto  us  by  his  Spirit :  For  the  Spirit 
fearcheth  all  things,  yea  the  deep  things  of  God.  For 
what  Man  knoweth  the  things  of  a  Man,  fave  the 
Spirit  of  a  Man,  which  is  in  hiyn  .^  evenfo  the  things 
of  God  knoweth  no  Man,  but  the  Spirit  of  God, 
Now  we  have  received,  not  the  Spirit  of  the  World, 
but  the  Spirit  which  is  of  God ;  that  we  might  know 
the  things  that  are  freely  given  to  us  of  God,  Which ' 
things  alfo  we  [peak,  not  in  the  Words  which  Man's 
Wifdom  teacheth,  but  which  the  Holy  Ghofi  teach- 
eth.  In  the  feventh  Chapter  of  this  Epiftle,  he 
diftinguifhes  between  Matters  of  Indifference, 
wherein  he  had  given  his  Judgment,  or  a6led  by 
human  Authority,  and  thofe  Articles  of  Faith, 
or  Pradice,  which  he  had  delivered  to  them  by 
the  Commandment  of  God,  With  regard  to  the  for- 
mer he  fays —  •*  Ifpeak  this  by  Permiffion,  and  not 
of  Commandment, — With  regard  to  the  latter  — 
'I  /  command,  yet  not  I,  but  the  Lord — And  lie  thus 
concludes  this  Chapter — 'And  I  think  alfo  that  I 

°  I  Cor.  ii.  10,  &c.  P  vil.  6.  ^  vii,  10.  '  vii.  40. 
The  Word  in  the  Original  loxu  often  fignifies  not  only  a  bare 
Opiuion,  but  a  full  Perjuafion, 

B  have 


1 8  P     R     E     F     A     C     E. 

have  the  Spirit  of  God,  » In  the  fourteenth  Chap- 
ter of  tJiis  Epiflle,  we  find  that  feveral  in  the 
Church  of  Corinth  were  then  endowed,  not  only- 
wit  h  the  Gift  of  fpeaking  in  an  joiknozvn  'Tongue y 
but  with  the  Gift  of  prophefying,  or  fpeaking  by 
divine  Revelation,  to  the  Edification^  Exhortation, 
and  Comfort  of  the  Church,  and  to  tlie  Aftoni (la- 
ment, and  Convicfion  of  Unbelievers.  '  And  in  the 
Clofe  of  this  Chapter,  St  Pnul  reprefents  himfelf 
as  fpeaking  by  divine  Authority — If  any  man  (lays 
he )  think  himfelf  to  he  a  Prophet,  or  fpiritual,  let 
him  ackncL^ledge  that  the  things  that  I  write  unto  you 
are  the  Commandments  of  the  Lord,  "  In  like  man- 
ner he  commends  the  Thejfalonians,  becauje,  when 
they  received  the  Word  of  God,  which  they  heard  of 
him,  they  received  it,  not  as  the  Word  of  Men,  but 
(as  it  was  in  truth)  the  Word  of  God.  *  And  he 
tells  them  that  he  that  defpifcth,  dejpifeth  not  Man, 
but  God,  who  (faith  lie)  hath  aljo  given  unto  us  his 
Holy  Spirit.  And,  if  God  gave  his  Holy  Spirit  to 
aflifl  the  Apofiles  in  preaching  the  Gofpel,  he  moll 
certainly  afforded  the  like  AlTiftance  to  thofe  who 
committed  the  Gofpel  to  Writing.  They  alfo,  in 
common  with  the  reft,  had  the  Promife  of  the 
Holy  Ghojl  who  fhould  teach  them  all  things,  and 
bring  all  things  to  their  Remembrance,  whatjoever 
Chrift  had  faid  unto  them.     Without  this  (as  I  laid 

•  I  Cor.  .\ir.  i,  A:c.  «  xiv.  37.  "1  Thcfl".  ii.    13. 

•^  iv.    8. 

bclorc) 


PREFACE. 

before)  we  could  have  no  fufficient  Security  that 
the  Doiflrines  of  Chrift  are  truly  delivered  down 
to  us.  Two  Qualifications  indeed  feem  (at  leafl 
to  my  Apprehenfion)  requifite  in  an  Evangelijl  i 
one,  that  he  Ihould  be  an  Eye-witnefs  of  the  prin- 
cipal Fa6i:s  which  he  relates,  for  the  Convidion 
of  Unbelievers  ;  the  other,  that  he  fliould  write 
under  the  Guidance  of  the  Holy  Spirit^  to  afliire 
Believers  that  the  Do6lrines  of  Ch7^iji  are  by  him 
truly,  and  properly  reprefented.  This  latter 
(though  they  themfelves  for  reafons  already  given, 
do  not  particularly  infill  on  it)  I  have  now,  as  I 
hope,  fufficiently  proved  was  not  wanting  to  them. 

We  have  therefore  now  abundant  AfTurance  of 
the  Certainty  of  thoje  things-^  in  which  we  have  been 
inftru^ed.  We  have  both  the  Witnejs  of  Men,  and 
the  Witnejs  of  God.  We  have  the  concurrent  Tef- 
timony  of  four  (or  at  leafl:  of  two)  Eye-Witneffes 
of  our  Saviour's  Tranfadions,  to  whom  God  had 
given  the  Promife  of  his  Spirit  to  lead  them  into  all 
Truth,  and  to  bring  all  things  to  their  Remem- 
hrance,  whatfoever  Chrift  had  taught.  *  This  is  the 
Witnejs  of  God,  which  he  hath  teftified  of  his  Son. 
y  And  theje  things  are  written  that  ye  might  believe 
that  Jejus  is  the  Chrift  the  Son  of  God,  and  that  be- 
lieving ye  might  have  Life  through  his  Name, 

But  here  a  Queftion  may  arife,  in  what  Man- 

*  1  Joh.  V.  9.  y  Joh.  XX.  31. 

B  ^  ner. 


19 


20 


I^     R     E     F     A     C     E. 

ner,  and  how  far  the  Pen-men  of  holy  Scripture  were 
infpired.     This  is  a  Queftion  of  fome  Difficulty, 
and  perhaps  of  more  Curiofity,  than  real  Lfe.     It 
may  be  fufficient  to  know  in  general,  that  they 
were  guided  by  the  Holy  Spirit  of  God^  and  that 
what  they  have  written  is,  not  the  IVord  of  Men ^  hut 
the  Word  of  God.     But,  as  curious  Quellions  have 
been  raifed  on  this  Subjedl,  and  from  thence  Oc- 
cafion  taken  to  invalidate  the  Truth  of  the  Gofpel- 
Hifiory,  it  may  be  proper  to  offer  fomething  upon 
this  Subje^V.  Here  then  I  would  obfervc  that  there 
are  two  Ways,  by  which  any  Perfon  may  di6late 
an  Epiille,  or  Writing,    to  his  Secretary  :    Firfl, 
he  may  didate  to  him  the  very  Words,  in  which 
he  is  to  exprefs  himfelf ;  or  fecondly,  he  may  only 
dictate  to  him  the  Subjedl  Matter,  or  particulars, 
concerning  which  he  is  to  write,  leaving  him  to 
exprefs  it  in  his  own  Words,  but  then  overlook- 
ing, and  taking  Care  that  he  delivers  his  Mailer's 
Sentiments  truly,  and  properly  :   In  either  of  thefc 
Cafes  the  Writing  fo  dictated,  will   be  efteemed 
the  Word,  not  of  the  Secretary,  but  of  the  Per- 
fon, who  di6lated,  it  to  him.     Both  thefe  Methods 
we  may  fiippofe  God  to  have  ufed  in  dicl:ating  the 
holy  Scriptures.     In  the  Cafe  of  Prophefies,  efpe- 
cially  fuch  as  arc  introduced  with  this  Preface — 
Thus  faith  the  Lord — or  the  like,   we  may  conclude 
that  the  very  Words  were  dilated  by  tlie  Spirit 


PREFACE.  21 

of  God,  But  there  is  no  NecefTity  of  affirming 
the  fame  of  all  Parts  of  Scripture,  nor  particu- 
larly of  the  hillorical  Part. 

As  to  the  Gofpel  Hijiory,  we  know  that  our  Sa- 
viour  fpoke  in  Hebrew^  or  Syriack,  the  common 
Language  of  the  Country ;  but  the  Go/pels   are 
written  in  Greeks  and  therefore  they  cannot  give 
\js  the  very  Words,  which  our  Saviour  fpoke.    Be- 
fides  they  generally  give  us,  not  his  Difcourfes  at 
length,  but  only  the  Subftance  of  them  j  and  there- 
fore it  is  no  wonder  that  they  ihould  exprefs  them- 
felves  differently  :    ne  Spirit  of  God  might  fuffer 
them  to  ufe  their  own  Language,  and  Expreffions. 
But  as  we  are  afliired,  that  he  would  teach  them  all 
things,  and  bring  all  things  to  their  RemembrancCy 
whatfoever  Chriji  had  f aid  unto  them,    he  certainly 
fo  guided  their  Pens,  as  to  give  us  a  true  and  faith- 
ful Reprefentation  of  our  Bleffed  Saviour's  Doc- 
trine, though   not  always  exprefTed  in  the  fame 
Words.     And  we  accordingly  find  in  them  a  per- 
fedb  Agreement  in  Point  of  Do61:rine  5  nor  can  any 
Contradidlion,  or  Inconfiftency,  in  this  Refpedl:  be 
juflly  charged  upon  them.     Such  an  Agreement 
could  never  have  happened,  if  they  had  been  left 
to  themfelves,  but  plainly  lliews  that  they  were 
guided  by  the  fame  Spirit,     And  this  efpecially, 
if  we  confider  the  Purity,  and  Excellence,  of  their 
Dodlrine,  how  much  above  the  Comprehenfion  of 
fuch  unlearned  and  ignorant  Men,  how  far  fuperior 

B  J  to 


22  PREFACE. 

to  the  boafled  IViJdom  of  the  Greeks^  how  oppofite 
to  the  preconceived  Notions,  and  Prejudices,  then 
entertained  by  the  Jcivs  in  general,  and  by  thein- 
felves  in  particular.  Their  full  Agreement  in 
fuch  Doctrines  is  a  plain  Proof  that  they  Jpake 
not  of  themjehjcs,  hut  as  they  ivere  moved  by  the  Holy 
Ghoji. 

As  to  Fads,  the  Evangelifts  do  not  pretend  to 
deliver  to  us  all  things  which  Jefiis  did ,  for  then, 
^  as  one  of  them  tells  us,  the  World  would  not  con- 
tain the  Books  that  Jhould  be  written.  Nor  do  they 
relate  all  the  Circumftances  of  the  fame  Fa6ls ;  for 
this  would  have  been  tedious,  and  iinnecefTary. 
And  fome  of  them  relate  Tranfa6lions  which  others 
have  omitted ;  and  the  fame  Tranfa6lions  are  re- 
lated in  a  different  Manner.  This  has  occafioned 
fome  Variations  between  the  different  Evangeliftsy 
which  as  it  has  been  made  an  Objedlion  againfl 
their  divine  In/piration,  fo  Chrijlian  Commentators 
have  found  it  difficult  to  reconcile  fome  of  them. 
But  let  us  confider  with  what  View  thefc  Evange- 
lijis  wrote.  It  was  not  with  Defign  to  give  us  an 
cxaa  detail  of  hiftorical  Fadls,  fuch  as  would  fa- 
tisfy  a  curious  Enquirer,  or  learned  Critick:  ^  But 
theje  things  were  written,  that  we  might  believe  that 
Je/us  was  the  Chrift,  the  Son  of  God.  To  this  End 
a  compendious  Iliffory  of  fome  of  the  chief  Mi- 

*  Job.  xxi.  25.  •  Joh.  XX.  31. 

of 


PREFACE.  23 

raclcs,  which  he  wrought,  and  a  fummary  View 
of  the  Dodlrines,  which  he  taught,  was  fufficient. 
And  as  in  thofe  Times,  v/hen  the  Art  of  Printing 
was  not  known,  large  Volumes  were  beyond  the 
Purchafe  of  common  Perfons,  it  was  thought  ne- 
cefTary  to  comprife  thefe  Hiftories  in  as  narrow  a 
Compafs  as  might  be,  that  fuch  Perfons  miglit  not 
want  Information  of  the  great  Truths  of  the  GoJ- 
pel,  St.  Matthew  is  generally  fuppofed  to  be  the 
earlieft  Writer  of  the  Gof];>el  Hijiory,  He  wrote  it 
for  the  Ufe  of  the  Chrifiians  in  Jud^a^  that  they 
might  have  an  Account  of  the  Miracles  which 
Jefiis  wrought,  and  a  fummary,  but  fufficient.  View 
^f  the  Dodlrines  which  he  taught.  St.  Mark  is 
iT^oft  commonly  fuppofed  to  be  next  in  order  of 
Time.  At  what  Time,  and  on  what  particular 
Occafion,  he  wrote  his  Go/pel,  is  not  eafy  to  fay. 
»»  It  feems  to  have  been  written  after  the  Apoftks 
had  gone  forth ^  and  preached  every  where.  When 
the  Apoftles  had  preached  the  Word  ampng  the 
Gentiles^  it  was  expedient  that  another  Gojpel  Ihould 
be  written  for  the  Ufe  of  Converts,  who  lived  at 
a  Diftance  from  Jud^a,  And  for  the  fame  Rea- 
fon,  after  St.  Paul  had  propagated  the  Go/pel  in 
Jfia,  and  Greece^  and  the  Number  of  the  DiJ'ciples 
multiplied  greatly ^  it  feemed  good  (as  we  have  feen) 
to  St,  Luke  to  write  his  Go/pel^  that  the  good  Chrif- 

^  Mar.  xvi.  20. 

B  4  tians 


24  PREFACE. 

turns  in  thofc  Parts  might  know  the  Certainty  of  thofe 
things y  wherein  they  had  been  inftrii^ed.  Lafl  of  all 
St.  fohn  wrote  his  Go/pel.  '  Wc  are  aflured  by  good 
Authority^  that  tht  Occafion  and  Dtrfign  of  his 
writing  this  Go/pel^  was  to  guard  againft  thofc  He- 
refies,  which  then  began  to  infcil  the  Church i  that 
he  had  the  other  Go/pels  before  him,  and  that  he 
revifed^  and  confirmed  them,  and  fupplied  what 
was  wanting  in  their  Narrations,  purpofely  omit- 
ting mod  of  thofe  things  wliich  they  had  enlarged 
upon.  And  thus  thefe  Go/pels  taken  together  con- 
tain as  compleat  an  Account  of  our  Blejfed  Sa- 
"jiours  Do6lrine,  and  Life,  as  was  necefiary  to  be 
left  on  Record  for  the  Inftrudlion  of  latter  Ages, 
that  they  alfo  might  believe  that  Jejus  was  the  Son  of 
God,  and  that  believing  they  might  have  Life  through 
his  Name.  But,  as  they  were  written  at  different 
Times,  and  on  different  Occafions  ;  as  they  all  (for 
the  Reafons  above  given)  ftudied  Brevity  i  and  as 
thofe,  who  followed,  fupplied  many  things,  which 
were  omitted  by  tliofe  who  went  before,  this 
mull  occafion  many  Variations.  Similar  Fa6ls 
are  related  by  different  Evangelijlsy  which  Plarmo- 
nifls  have  thought  to  have  been  the  fame.  Thus 
our  Lord's  Sermon,  delivered  by  ''  St.  Matthew, 
and  '  St.  Luke,  feem  to  be   different  Difcourfes, 

*  Iren.  adv.  Hxr.  L.  iii.  C.  ii.  Lufd.  Ecclef.  HilV  L.  iii. 
C.  24.  L.  vi.  C  14.  —  Hieronym.  dc  Vir.  illuftr.  Prxfat.  ia 
Evang.  Matih.         «*  Matlh.  v,  vi,  vii.         •  Luke  vi.  lo.Scz. 

*  one 


PREFACE.  25 

^  one  delivered  to  his  Apoftles  on  the  Mounts  ^  the 
other  delivered  in  the  Plain,  in  the  Audience  of  a 
great  Multitude  of  People.  Our  Lord  thought  fit  at 
different  Times  to  deliver  the  fame  Do6lrine, 
though  with  fome  Variety  of  ExprefTion.  Thus 
alfo  our  Lord  might  work  the  like  Miracles,  with 
many  like  Circumilances,  on  different  Occafions, 
and  on  different  Perfons.  And  he  might  return 
the  fame,  or  like,  Anfwer  to  the  fame  Queftion 
propofed  at  different  Times.  Again,  as  the  fame 
Fafts  are  delivered  by  different  Evangelijts  with 
different  Circumflances,  it  may  be  dif^cult  to  mar- 
fhall  them  in  their  proper  Order,  or  fometimes  to 
reconcile  them  with  each  other.  And  therefore 
different  Commentators  have  propofed  different 
Methods ;  nor  is  it  always  eafy  (as  it  is  no  way 
neceffary)  to  fay  precifely  where  the  Truth  lies. 
Thus  far  has  been  fuiiiciently  proved  by  Chriftian 
Writers  (and  I  hope  will  in  fome  meafure  appear 
from  thefe  Papers)  that  the  Evangelifts  all  agree  in 
the  chief  Fa(fl:s  recorded  in  the  Gofpelsy  and  that 
they  differ  only  in  fome  minute  Circumflances, 
which  no  way  affecl  the  Truth,  or  Credit,  of  the 
Hiftory.  Thus,  for  inftance,  when  one  Evange- 
lift  relates  a  Cure  wrought  on  two  Perfons,  and 
another  mentions  only  one,  thefe  Relations  are 
f\o  way  inconfiftent.  On  the  other  Hand,  it  is 
not  uncommon,  efpecially  in  lliort  Compendiums 
^  Matlh.  y.  I,  «  Luke  vi.  17. 

of 


26  PREFACE. 

of  Hiflory,  to  fpcak  in  the  Plural  Number  of 
what  is  done  only  by  one  Tingle  Perfon.  ^  Thus 
St.  MdttheWy  defigning  to  fliew  how  our  Lord, 
when  hanging  on  the  Crofs,  was  mocked  and  re- 
viled by  all  forts  of  Perfons,  by  tkofe  that  pajfed  by, 
by  the  chief  PrieJlSy  Scribes,  and  Elders,  adds  that 
the  Thieves  alfo,  which  were  crucified  with  him,  did 
the  fame  ;  whereas  in  Stri6tnefs  of  Speech,  it  was 
only  one  of  them  who  thus  reviled  him,  as  *  St. 
Luke  has  more  accurately  delivered  it.  Such  In- 
accuracies (and  I  can  call  them  by  no  other  Name) 
afre(5l  not  the  Credit  of  our  Evangelifts,  either  as 
Hiflorians,  or  infpired  Writers. 

In  ihort,  the  Evangelifts  (as  has  been  before  ob- 
ferved)  may  be  confidered  in  two  different  Lights. 
Firfl,  as  Relators  of  Matters  of  Fadl,  which  they 
hadjeen  and  heard :  And  in  this  they  made  Ufe  of 
their  own  Memory,  which  enabled  them  to  bear 
Record  of  the  IVord  of  God,  and  of  the  Teftimony  of  Je- 
fus  Chrift :  They  are  full,  and  competent,  Wit- 
neffes ;  and  we  know  that  their  Teftimony  is  true.  But 
The  Holy  Spirit  of  God,  though  it  did  not  fuperfede 
the  Ufe  of  their  own  Faculties,  yet  a  (Tided,  and 
guided  them:  lie  brought  to  their  Remembrance 
thin'^s  which  they  might  otherwife  have  forgot : 
Jle  guided  them  into  all  Truth,  and  taught  them  truly 
to  reprefent  thole  Fadls,    and  Dodrines,  which, 

^  Mart.  xwii.  44.     Sec  Hammond,  Jf'/jit/fj;    Grotti  Annotat. 
'  Luke  xxiii.  39,  ^c, 

without 


PREFACE.  27 

without  his  AiTiftance,  they  would  have  been  lia- 
ble to  have  mifunderftood,  or  mifreprefented.  And 
thus  were  they  doubly  qualified  to  bear  Teftimony 
to  the  Truth,  and  give  us  all  poffible  AfTurance 
of  the  Certainty  of  thofe  things  in  which  we  have  been  - 
inftru5led.  ^  And  the  Genuinenefs  and  Authenti- 
city of  thefe  their  Writings  is  attefted  by  ftronger, 
and  fuller  Evidence,  than  that  of  any  other  ancient 
Book  whatever. 

^  This  has  been  proved  by  many  Chriftlan  Writers,  parti- 
cularly by  the  learned  Dr.  Chapman  in  his  EuJcbiuSy  Vol,  I. 
p.  332,  &c.  and  by  the  Author  of  this  Work,  in  The  C-6r//?;Ws 
Faith,  a  llational  Aflent.  P.  J.  p.  63,  &c. 


INTRODUCTION. 

TH  E  great  Refervednefs  vlfible  in  our  Sa- 
viour's Condudt,  the  ambiguous  and  myfte- 
rious  Manner,  in  which  he  generally  declared  his 
MifTion,  and   delivered   his  Dodlrines,    has  often 
been  made  an  Objedlion  againft  the  Religion  which 
he  taught.    This  gave  no  fmall  Offence  to  the  Jews 
in  his  own  Times,  and  has  been  a  common  Objec- 
tion  in  the  Mouth  of  Infidels  ever  fmce.     ""  Our 
Lord  has  been  charged  with  not  laying  the  Arguments 
and  Proofs  of  his  Miffion  before  his  Bifciples  ^  with 
having  no  Intention  to  prove  his  own  Truth  and  Cba^ 
raBer  by  his  Miracles ;  with  being  always  remarkably 
upon  the  Referve  in  that  RefpeB^  &c.     To  fuch  a 
Charge  it  might  be  fufficient  to  anfwer  that  the 
Fa6l  is  not  univerfally  true  -,  that  our  Saviour  did 
on  proper  Occafions  give  full  Proof  of  his  Miffion ; 
that  he  often  afferted  his  divine  Charadter  in  plain 
Terms ;  and  that  many  of  his  Miracles  were  wrought 
in  the  mod  publick  Manner-,  and  that  therefore, 
if  on  fome  Occafions  he  a6led  with  more  Caution 
and  Referve,  it  is  but  reafonable  to  conclude  that  he 
had  good  Reafons  for  fuch  Condu6t,  even  though 
fuch  Reafons  ffiould  not  be  apparent  to  us. 

*  See  the  Author's  Anfifjer  to  Chrijiianitj  not  founded  on  Ar- 
gument*    P.I.  Ch,  3.  p.  153. 

But 


30 


INTRODUCTION. 

But  though  fuch  Anfwer  may  be  thought  fully 
fatisfadlory,  yet,  as  the  Nature  and  Proofs  of  our 
Religion  cannot  be  too  nicely  fcrutinizcd,  I  hope  it 
will  not  be  thought  an  improper,  or  ufelefs,  Under- 
taking, if  I  purfue  this  Matter  farther,  and  enquire 
more  minutely  and  particularly  into  the  Motives 
and  Reafons  of  our  Lord's  Condudl  during;  his  Mi- 
niftry.  Thus  far  mud  be  allowed  to  be  true,  that 
our  Saviour  did  frequently  ad:  with  great  Caution, 
and  Refcrvednefs  i  and  that  his  Condu6t  was  in  this 
Refpei^  very  different  from  that  of  any  other  Tea- 
cher, who  ever  pretended  a  Divine  Miffion,  whether 
truly,  or  fallely.  *'  MofeSy  as  foon  as  he  had  received 
the  Divine  Command,  immediately  went,  and 
opened  his  Commiffion  before  the  Children  of  Ifraelj 
and  before  Pharaoh,  ''  The  Prophets^  when  I  he 
IFordof  the  Lord  came  to  them,  immediately  girded 
up  their  LcinSy  and  arofe,  andfpak^  unto  the  People  all 
that  God  commanded  them  :  They  were  not  afraid^ 
nor  difmayed,  but  fet  their  Foreheads  as  an  Adamant 
harder  than  Flint,  1  need  not  add  that  Impodors, 
and  Enthufiads,  liave  been  always  forward  enough 
to  aifert,  and  proclaim  their  Pretenfions.  But  J  ejus 
appears  to  have  acted  in  a  quite  different  Manner. 
We  find  him  trcquently  avoiding  to  explain  him- 
fclt,  or  declare  who  he  was,  concealing  himfelf  from 
publick    Notice,    and    delivering    the    important 

*  Exotl.  Iv.  and  v.  <^  Jcr.  i.  17.     Ezck.  ii.  6.    iii.  9. 

Truths 


INTRODUCTION.  31 

Truths  of  the  Gofpel  with  great  Refervednefs  and 
Ambiguity.  His  Anfwers  were  often  fuch,  as  were 
no  way  fatisfa6lory  to  thofe  who  applied  to  him  ; 
and  fome  of  his  Difcourfes  gave  great,  and  feem- 
ingly  unneceffary  Offence,  both  to  the  People, 
and  to  his  own  Difciples.  Nay  many  of  his  Say- 
ings, even  at  this  Day,  exercife  the  Skill  of  the 
ablefl  Commentators  •,  and  it  is  often  difficult  to 
diicover  the  Drift  and  Purpoie  of  his  Difcourfes,  or 
their  Pertinence  to  the  Occafion  and  Subjed  before 
him.  And  all  this  may  at  (ird  Sight  feem  very 
contrary  to  what  might  have  been  reafonably  ex- 
pedled.  As  he  was  a  Perfon  fent  by  God  to  declare 
his  Will,  and  make  known  the  Truth,  one  would 
think  he  ought  to  have  opened  his  CommifTion 
publickly,  and  to  have  declared  who  he  was,  and 
what  the  Purport  of  his  Miffion,  with  all  Freedom, 
Plainnefs,  and  Clearnefs.  Thus  (as  has  been  al- 
ready obferved)  did  all  the  Prophets  before  him  ; 
and  thus  did  his  own  Apoftles  immediately  after 
his  Death,  ^  preaching  the  Word  with  all  Boldnefs. 
Accordingly  we  find  this  was  objected  to  our  Lord^ 
in  the  Beginning,  during  the  Courfe  of  his  Miniftry. 
*  The  Jews  /aid  unto  him^  How  long  doft  thou  make 
us  to  doubt  ?  If  thou  he  the  Chrift,  tell  us  plainly. 
His  Brethren  made  the  fame  Objedtion — ^  nere  is 
no  Man  that  doth  any  thing  in  fecret^  and  he  himfelf 

"*  Aas  iv.  2^,  3 1 .  *Joh.  X.  24.  f  Joh.  vii.  4- 

feeketb 


32  INTRODUCTION. 

feeketh  to  be  kmicn  openly  ;  //  tbcu  do  theje  Things^ 
Jhew  thyfelf  to  thelVorld.  ^  His  own  Difciplcs  feemed 
to  wonder  that  hefpake  to  the  Multitude  in  Parables  : 
*»  And  on  another  Occafion  we  find  them  thus  ex- 
prelTing  themfelves — Lo^  now  fpeakeft  thou  plainly , 
and  fpeakefi  710  Proverb — thereby  lufficiently  inti- 
mating that  they  thought  he  had  dealt  too  much 
in  Proverbs  before. 

The  moft  eficdlual  Way  of  difcovering  whether 
our  Lord's  Procedure  may  be  reafonably  accounted 
for,  and  whether  any  real  Obje6lion  lies  from  hence 
againd:  him,  or  his  Do6lrine,  will  be  to  take  a  View 
of  the  whole  Courfc  of  his  Minilliy  •,  to  attend  him 
from  the  Beginning,  and  enquire  on  what  Motives 
he  adled,  and  by  what  Rules  he  governed  his  Con- 
duct. Such  an  Enquiry  I  have  endeavoured  to 
make  with  all  Freedom  and  Sincerity.  This,  if 
Cbrijlians  are  miftaken  in  the  ProfefTion  of  their 
Faith,  is  a  mod:  likely  means  of  difcovering  the 
Error-,  and  this,  if  the  Gofpel  be  true,  muil  be  of 
great  Ule  to  i'ettle  and  confirm  our  Faith. 

8  Matt.  xiil.  10.  '^  Joh.  xvi.  29. 


C  II  A  P. 


A  View  of  our  Blejfed  Saviour  s  Miriijlry,         33 


CHAP.      I. 

BEFORE  we  enter  on  the  Hiftory  of  our  ^S"^- 
viour'^s  Life,  it  may  be  proper,  Firft^  to  en- 
quire in  what  Condition  he  found  the  Jews^  the 
People  to  whom  he  was  more  immediately  fent,  and 
what  Opinions  and  Principles  were  then  prevailing 
among  them  :  And  on  Enquiry  we  Ihall  find  them 
almofl  univerfally  poflelTed  with  falfe  Notions  of 
the  Meffiah,  '  They  were  all  at  that  Time  in  great 
Expe^ation  of  a  Meffiah^  who  ftjould  redeem  Ifrael  •, 
but  they  imagined  not  that  his  Office  was  to  redeem 
them  from  all  Iniquity^  but  to  deliver  them  from  the 
Power  of  the  Romans^  ^  to  rejiore  the  Kingdom 
to  Ifraely  and  re-inftate  them  in  temporal  Gran- 
deur and  Dominion.  His  own  Difciples,  though 
they  believed  him  to  be  '  he^  of  whom  Mofes  in  the 
Law^  and  the  Prophets^  did  write^  yet  expedted  to 
find  in  him  a  temporal  Mejfiah:  ""  ney  thought  that 
the  Kingdom  of  God  would  foon  appear  -,  and  they 
hoped  themfelves  to  fhare  in  his  Glory  and  Power, 
"  to  fit  on  his  Right  Hand^  and  on  his  Left  Hand^  in 
his  Kingdom.  One  great  End  therefore  of  our  6"^- 
viour's  IMiniilry,  and  what  he  had  primarily  in 
View,  was  to  remove  thefe  Prejudices,  and    cor- 

^  Luk.  iii.  15.  xxlv.  21.        ^  Ads  i.  6.       '  Joh.  i.  45. 

^  Luk.  xix.  II.         "  Matt.  xx.  20,  &c. 

C  red 


34         ^  View  of  our  Blejfed  Saviour  s  Minijlry. 

red  this  falfe  Notion  of  the  Mejfiah'^  Office  •,  to 
take  off  Men's  Affe^lions  from  this  World,  and  fet 
them  on  Things  above  •,  and  to  teach  and  enforce  the 
Practice  of  real  Virtue  and  Piety. 

Let  us  then  fee  how  thefe  Defigns  were  profe- 
cuted.  Our  Bleffed  Saviour  came  into  the  World 
bnder  all  poffible  Difadvantages  with  regard  to 
outward  Circumftances  of  earthly  Grandeur.  He 
^as  born  of  a  poor  Woman,  IVife  to  a^  Carpenter^ 
living  in  an  obfcure  Corner  of  the  Land,  in  Naza- 
reth^ a  City  of  Galilee^  ^  out  of  which  the  Jews  ex- 
pelled no  good  Thing  •,  ^^  and  from  whence  they 
thought  no  Prophet  could  arife.  He  was  brought 
forth  in  the  Stable  of  an  Inn,  'and  ^  laid  in  a  Man- 
ger, His  Parents  Circumftances  were  fo  mean,  and 
fo  little  their  Credit  and  Intcrcft,  that  they  could 
not,  at  this  Time  of  publick  Concourfe,  gain  Ad- 
miffion  into  the  InUy  or  procure  any  Pl.icc  fit  for 
the  Reception  and  Accommodation  of  a  Woman 
in  her  Condition.  *  And  again,  when  the  Bays  ofMa- 
ry^s  Purification  were  accompUpjed^  her  Poverty  would 
not  permit  her  to  offer  a  lAimb^  but  only  a  Pair 
of  Turtle-Doves  J  or  two  young  Pigeons.  And  yet  his 
Birth  ai  the  fame  Time  was  attended  with  very  ex- 
traordinary Atteftations  of  his  being  the  Mejfiah, 
«  The  Virgin  Mary  was  aflured  by  an  Angela  that 

°  Matt.  xiii.  55.  p  Joh.i.  46.  1  Joh.  vii.  52. 

»  Luk.  ii.  7.  '  Comp.  Luk.  ii.  zzy  kc.  Lev.  xii.  8. 

•  Luk.  i.  3  I,  32, 

M 


A  View  of  our  Blejfed  Saviour  s  Minijiry.         35 

jhe  Jloould  conceive  in  her  JVomh^  and  bring  forth  a  Son, 
and Jhould  call  his  Name  Jefus ;  that  hejhould  be  greats 
and  jloould  be  called  the  Son  of  the  Highejl^  and  the 
Lord  God  Jloould  give  unto  him  the  Throne  cf  his  Fa- 
ther David.  "  And  again,  the  Angel  of  the  Lord  ap- 
peared to  Jofephin  a  Dream^  and  told  him,  that  Mary 
his  efpoufed  Wife  Jloould  bring  forth  a  Son^  and  he  Jhould 
call  his  Name  Jefus  •,  for  he  Jloould  fave  his  People  from 
their  Sins  ;  and  that  his  Name  Jhould  be  called  Emma- 
nuel, which  being  interpreted  is,  God  with  us,  "^  Za- 
charias  was  alfo  told  by  an  Angel,  that  his  Wife  Eli- 
VLabeth  fhould  bear  him  a  Son,  who  Jloould  turn  many  of 
the  Children  of  Ifrael  to  the  Lord  their  God-,  and  fhould 
go  before  him  in  the  Spirit  and  Power  of  Elias.  And 
he,  exprcfling  fome  Doubt  of  the  Truth  of  this  Pre- 
didiion,  was  flruck  dumb,  and  continued  fo  till  the 
Circumcijion  of  this  his  Son,  ^  when  his  Mouth  was 
opened  immediately,  and  his  Tongue  loo  Jed :  And  he 
was  filled  with  the  Holy  Ghoft,  and  prophefied, 
faying — BleJJed  be  the  Lord  God  oj  Ifrael  ',Jor  he  hath 
'vifited  and  redeemed  his  People,  and  hath  raifed  up  an 
Horn  of  Salvation  for  us  in  the  Houfe  of  his  Servant 
David',  as  he  fpake  by  the  Mouth  of  his  Holy  Prophets, 
which  have  been  fince  the  World  began  :  &c.  And  Fear 
came  on  all  that  dwelt  round  about  them  ;  and  all  thefe 
Sayings  were  noifed  abroad  throughout  all  the  Hill- 
Country  of  Judaea,    y  Again,  at  our  Lord*s  Birth,  the 

"  Matt.  i.  20,  &c.       w  Luk.  i.  1 3,  &c.      ''  Luk.  i.  64,  &c^ 
y  Luk.  ii.8,  &c. 

C  2  Angel 


36         A  Vicro  of  our  Blejfed  Saviour  s  Minijiry. 

Angel  cf  the  Lord  appeared  to  fome  Shepherds  abid^ 
ing  in  the  Fields  and  the  Glory  of  the  Lord  flo one  round 
about  them,  And  the  Angel  faid  unto  thcm^  Fear  not-y 
for  behold^  I  bring  you  good  tidings  of  great  joy,  "juhicb 
fhall  be  to  all  People.  For  unto  you  is  horn  this  day 
in  the  City  of  David  a  Saviour ,  which  is  Chrifi  the 
Lord.  And  the  Shepherds  made  known  abroad  the  Say- 
ing which  was  told  them  concerning  this  Child,  *  And, 
when  he  was  afterwards  prefented  in  the  Temple, 
both  Simeon  and  Anna  publickly  acknowledged 
him  to  be  the  MeJJiah,  and  fpake  of  him  unto  all  them 
that  looked  for  Redemption  in  Jerufalem.  »  It  was 
alfo  lb  ordered  by  Providence,  that  juft  before  the 
Time  of  his  Birth,  the  Roman  Emperor  Iliould 
ifliie  out  a  Decree  that  all  the  World  fijould  be  taxed^ 
which  obliged  Jofeph  and  Mary  at  this  Time  to  re- 
move to  their  own  City  Bethlehem.  And  thus  it 
came  to  pafs  not  only  that  the  Prophecy  was  ful- 
filled, that  he  fliould  be  born  in  Bethlehem  of  Jud^a^ 
but  alfo  that  the  Place  of  his  Birth,  and  his  De- 
fcent  from  David,  were  publickly  regillered  in  the 
Roman  Archives.  Accordingly,  to  thefe  Archives 
both  ^  Juftin  and  '  Tertullian  appeal.  •'  This  his 
Birth  was  foon  after  notified  to  Herod  the  King,  and 
to  all  Jerufalem,  by  the  wife  Men  who  came  from  the 
Eajl,  to  enquire  where  they  miglit  ^nd  him,  who 
was  born  King  of  the  Jews  -,  for  they  had  feen  his  Star 

^  Luk.  ii.  25,  .^-c.       •*  Luk.  ii.  i,  Sec.       ^  Apol.  i.  p.  -). 
^  Lib.  adv.  Marc.  4.  Cap.  7.         '^  Matt.  ii»  i,  cS.c. 


A  View  of  our  Bkffed  Saviour  s  Minijlry,         37 

in  the  Eajiy  and  were  come  to  worjhip  him.  And  the 
cruel  Maflacre,  which  afterwards  followed  at  Beth- 
lehem^ muft  make  this  more  publickly  taken  No- 
tice of,  aad  imprefs  the  Memory  of  it  on  Men's 
Minds.  All  thefe  Circumftances  put  together, 
though  they  bore  but  an  unpromifing  AfpecSl  with 
regard  to  a  temporal  Mejfiah^  yet  could  not  fail  to 
affedt  all  ferious  Perfons  •,  and,  when  our  Saviour 
afterwards  entered  on  his  Miniflry,  the  Remem- 
brance of  them  muft  carry  great  Weight  and  Con- 
vidlion  with  wife  and  good  Men.  It  may  farther 
be  obferved,  that  fome  of  thefe  Atteftations  declare 
Jefus  to  be  the  Mejfiah  in  more  plain  and  exprefs 
Terms,  than  he  himfelf  afterwards  made  ufe  of.  He 
is  called  ^  a  Light  to  lighten  the  Gentiles^  and  the 
Glory  of  Ifrael ;  ^  a  Horn  of  Salvation  in  the  Houfe  of 
David '^  sand  in  plain  TermSy  Chriji  the  Lord.  It 
was  owing  to  the  Meannefs  of  his  Appearance, 
and  the  low  Circumftances  of  liis  Parents,  that  they 
were  not  at  firft  more  publickly  taken  Notice  of. 
Some  of  them  were  given  only  to  his  Parents 
and  Kinsfolk.  The  Teftimony  of  a  few  Shep- 
herds might  eafily  pafs  unregarded;  and  Simeon  and 
Jnna^  though  juji  and  devout  Perfons,  were  not  pro- 
bably Perfons  of  any  Rank,  or  Diftindtion.  ^  But 
when  the  wife  Men  came  from  the  Eajl^  and  openly 
declared  there  was  a  King  of  the  \Jews  horn^  this 

•^  Luk.  ii.  32,  f  Luk.  i.  69.  <Luk.ii.  u. 

*  M^tth.  ii.  i,5(c, 

C  3  gave 


38         A  View  of  our  Blejfed  Saviour  s  Miriijiry. 

gave  the  Alarm  to  Herod  and  all  Jerusalem  ^  and  a 
divine  Interpofition  became  neceflary  to  remove 
the  Child  out  of  the  Reach  of  their  Jealoufy. 

*  Jofeph  therefore,  being  ivarned  of  God^  took  the 
young  Child  and  his  Alother  by  Nighty  and  departed  in- 
to Egypt  •,  and  afterwards,  on  the  Death  of  llerod^  in 
Obedience  to  another  divine  Admon'tion,  he  re- 
turned into  the  Land  oflfrael^  and  fixed  his  Refidence 
again  at  Kazareth.  But,  though  fo  many  extraor- 
dinary Circumftances  attended  the  Birth  of  this 
Child,  there  does  not  appear  to  have  been  any  Ufe 
made  of  them  for  near  thirty  Years  :  ^  His  Mother 
Mary  kept  all  thefe  Things^  and  pondered  them  in  her 
Heart '^  but  we  do  not  find  that  either  fhc,  or  any  of 
his  Friends,  or  Relations,  took  any  Step  towards 
preparing  the  People  for  his  Reception ;  nor  are 
there  any  the  lead  Appearances  of  any  Defign  car- 
rying on  of  fetting  him  up  for  the  Mejjiah.  The 
Evidences  which  accompanied  his  Birth  lay  all  this 
while  dormant.  Nay  afterwards,  the  J^^x'j,  at  lead 
thofe  of  Jerufalem^  knew  nothing  of  all  thefe  fur- 
^rifing  Events :  They  objecled  to  our  Lord  that 
he  was  a  Nazarene  -,  '  they  faid,  Shall  Chriji  come  out 
of  Galilee  ?  Hatb  not  the  Scripture  faid^  that  ChriJI 
Cometh  of  the  Seed  of  David,  and  cut  of  the  Town  of 
Bethlehem?  "  Our  Lcrd^  for  near  thirty  Years,  lived 
in  a  State  of  Privacy  and  Obfcurity,  continuing  with 

*  Matt.  ii.  12,  3lC.         ^  Luk.ii.  19.  '  Joh.  \Ii.  41,  42. 
^  Luk.  ii.  51. 

his 


A  View  of  our  Blejfed  Saviour  s  Minljlry.         3^ 

his  Father  and  Mother  at  the  defpifed  City  Naza- 
reth^  and  being  [uhje5i  unto  them ".  We  read  that  ""he  • 
increafed  in  IVifdom  and  Stature^  and  in  Favour  with 
God  and  Man;  but  no  A6lion  of  his  is  recorded 
during  this  Interval,  only  that  ^  when  he  was  twelve 
Tears  old^  he  was  carried  up  by  his  Father  and  Mo- 
ther to  Jerufalem  at  the  Feaft  of  the  Pajjover^  and 
there  converfed  with  the  Dolors  in  the  Temple^  and 
ajlonijhed  them  with  his  Underftanding  and  Anfwers : 
But  when  his  Parents  told  him  that  they  had  fought 
him  for  rowings  he  faid  unto  them^  How  is  it  that  ye 
fought  me  ?  Wift  ye  not  that  I  muft  he  about  my  Fa^ 
therms  Buftnefs?  (or,  as  the  Words  may  be  tranllated, 
in  my  Father's  Houfe — h  toTj-  ra  netrfo?  //«).  Here  we 
fee  from  the  'Child  Jefus^  while  he  was  yet  but  twelve 
Years  old,  a  plain  Intimation  that  he  was  the  Son  of 
God^  but  given  only  to  his  Father  and  Mother^  or 
perhaps  fome  of  his  Kinsfolk^  and  fuch  as  at  that 
Time  was  not  underflood,  or  regarded  by  any,  but 
only  his  Mother^  who  kept  all  thefe  Sayings  in  her 
Heart. 

The  next  Step  taken  by  Providence  to  evidence 
the  Divine  MifTion  of  Jefus^  was  by  the  Preaching 
of  John  the  Baptifl.     "^  Zacharias  his  Father   had 

"  Jujiin  Martyr  tells  us,  that  he  nvorked  at  the  Carpenters 
Trade.  Dialog,  cum  Try  ph. '^.  316.  and  this  Teems  to  be  con- 
firmed by  Mar.  vi,  3,  where  the  Citizens  of  Nazareth  objed 
— /f  not  this  the  Carpenter y  the  Son  of  Mary  P 

•Luk.  ii.  52,         P  Luk.  ii.  41,  &c.         fl  Luk.  i.  76. 

C  4  foretold 


40         A  View  of  our  Bleffed  Saviour  s  Minijlry. 

foretold  that  heJJjould  go  before  the  Face  of  the  Lord 
to  prepare  his  Ways.  '  And  this  he  did  partly  by 
preaching  Repentance^  and  recommending  the  ftrideft 
Holinefs,  and  Purity  of  Manners,  and  that  with  fuch 
Succefs,  that  Perfons  of  all  Ranks  and  Conditions 
reforted  to  him,  and  ivere  baptized  of  him  in  Jordan^ 
conf effing  their  Sins.  »  He  was  alfo  fent  to  bear  IVit- 
nefs  of  the  Lights  that  all  Men  through  him  might  be- 
lieve:,  and  this  he  did  frequently,  in  the  (Irongefl 
and  piainelt  Terms.  ^  The  Motive  on  which  he 
urged  Repentance  was,  that  the  Kingdom  of  Heaven^ 
or  Time  of  the  Meffiah^  was  at  Hand:  «  And  when 
he  found  the  People  in  Expe^Iation^  and  all  Men 
mufed  in  their  Hearts^  ii'hether  he  was  the  Chrifl^  or 
not^  John  referred  them  to  one  who  was  "  mightier 
than  he^  who,  though  \\tfJjould  come  after  him^fjjould 
he  preferred  before  him  ^  for  he  was  before  him.,  whofe 
Shoes  he  was  not  worthy  to  bear.  *  Soon  after  came 
Jefus  himfelf  to  be  baptized  of  John.  ""  He  was  before 

'  Luk.  iii.  I,  &c.  Matt.  iii.  i,  .'Ic.  Mar.  i.  i,  c^'c. 

•  Joh.  i.  7.  »Matt.  iii.  2.  "  Luk.  iii.  1  5,  e^c.  ^Ma:t. 
iii.  II,  &c.         Mar.  i.  7.  Joh.  i.  15.  ^^  Matt.  iii.  13, 

&c.       Mar.  i.  9,  c^c.       Luk.  iii.  21.  ^Joh.  i.  31.     It 

fhoulJ  fcem  ftrange  that  y^y^x  Ihould  be  unknown  10  Jcbn : 
Their  Moihcrj,  Mary  and  Elizabethy  were  Ccujins,  and  fcem  to 
have  been  intimately  acquainted  :  The  Prophecies  concern- 
ing both  of  them,  the  extraordinary  Events  accompanying  their 
Birth,  the  mutual  Relation  they  were  to  bear  to  each  other 
with  rcgad  to  their  Ofnce?,  are  Circumllances,  whicli  one 
would  liiink  could  not  lail  to  have  kept  up  an  Intcrcourfe 

between 


A  View  of  our  Blejfcd  Saviour  s  Minifiry.        41 

unknown  by  Perfon  to  John  •,  but  on  his  coming 
to  him,  John  feems  to  have  had  Ibme  inward  Af- 
furance  that  this  was  he,  before  whom  he  was  fent 
to  prepare  the  Way  :  ^'  He  therefore  declined  the  Of- 
fice of  baptizing  him,  faying,  I  have  need  to  he  bap- 
tized of  thee^  and  corneft  thou  to  me  ?    And  J  ejus  an- 

between  them.    Had  thev  indeed  c-K^ed  by  Compa^Tt  this  muft 
have  been  the  Cafe  :   But,  on  the  other  Hand,  it  does  not  ap- 
pear how  nearly  related  Mary  and  Elizabeth  were  ;    They  are 
cvy^iniiy  which  may  fignify  only  a  diftant  Relation  :    Suppof- 
ing  them  firft  Coufins,  yet  the  Children  of  firft  Coufins  living 
at  a  remote  Dillance  from  one  another,  are  often  unknown  to 
each  other,  efpecially  if  the  Pcrfons  are  of  low  Rank.     Both 
Zacharias  and  Elizabeth  -vjere  -ivetl  Jirickcn   in  Tears  when  Jchn 
was  born,  and  might  probably  die   foon  after.     John  during 
his  younger  Years  lived  in  I'rivacy  and  Retirement,  and  ia^ as  in 
the  Defer ts  till  the  Day  of  his  fheivitzg  unto  lfrael\   (Luk.  i.  80.) 
while  Jefus  continued   in  the  like,  or  greater    Obfcurity,  a 
Carpenter  at  'Nazareth.  Though  Johnwd^s  probably  acquainted 
with  the  Prophecies  concerning  himfelf,   he  might  have  no 
Occafien,  or  Opportunity,  to  enquire  after,  or  come  to   the 
Knowledge  oVJefus.     He  certainly  took  no  Step  towards  ful- 
filling what  was  prophefied  concerning  him,  till  he  was  now 
thirty  Years  old,  when   the  Word  of  God  came  to  him,  and  he 
was  called  upon  by  immediate  Infpiration  to  enter  on  his  Of- 
fice. It  appears  indeed  from  what  we  read,  (Matt.  iii.  14.)  that 
he  knew  Jefus  at  firft  Sight,  before  he  was  baptized,  and  be- 
fore he  yWj  the  Spirit  defending  from  Heaven  upon  him  :    But 
we  may  reafonably  fuppofe  that  he  knew  this  by  immediate 
Revelation  :    God  had  given  John  a  Sign,  by  which  he  might 
know  the  MeJ^as  :    On  his  Arrival,  God  firft  by  prefent  Reve- 
lation alTured  him  that  this  was  he,  and  then  confirmed  this 
AfTurance  by  the  Sign  promifed.  See  Hammond,  Vi'hiwy  Annot. 
Ughtfoot  Harm.  Clarke  Paraphr.  ^  Matt.  iii.  14- 

fivering 


42         A  View  of  our  Bleffcd  Sa^ciours  Minijlry. 

fwering  faidunio  him^  Stiffer  it  to  be  fo  now ^  for  thus 
it  hecometh  us  to  fulfil  all  Right eoufnefs.  And  after 
his  Baptifm  he  received  a  farther  and  fuller  Con- 
firmation that  he  was  the  Mejfiah  :  The  Heavens 
were  opened  unto  him,  and  hefaw  the  Spirit  of  God  de- 
fending like  a  Dove,  and  lighting  upon  him  :  And  lo, 
a  Voice  from  Heaven,  faying,  This  is  my  beloved  Son, 
in  whom  I  am  well  pleafed.  This  Appearance  and 
Voice  was  given  as  a  Sign  to  John,  ^  who  had  been 
before  afTured  by  Revelation,  that  upon  whom  he 
fJjould  fee  the  Spirit  defending  and  remaining  on  him, 
the  fame  was  he  which  fhonld  baptize  with  the  Holy 
Ghofi.  Poflibly  no  one  befides  v/as  prefent  at  this 
Baptifm  ;  at  leaft  we  do  not  find  that  any  one  be- 
fides, faw  and  heard  this  Vifion,  and  Voice  :  But 
Johnfaw,  and  bare  Record,  that  this  was  the  Son  of 
God,  ^  Afterwards,  when  the  Priefls  and  Levites 
came  from  Jerufalem  to  ajk  John  who  he  was,  he  con- 
feffed  he  was  not  the  Chrifl,  but  his  Fore  runner,  and 
referred  them  to  one,  who  flood  among  them,  whom 
they  kneiv  not,  ^  The  next  Day  he  perfonally  pointed 
him  out  to  his  own  Difciples,  faying.  Behold  the 
Lamb  of  God,  which  taketh  away  the  Sin  of  the  World. 
And  he  told  them  that  he  faw  the  Spirit  defcending 
from  Heaven  like  a  Dove,  and  it  abode  upon  him  :  And 
he  fiw  and  bare  Record  that  this  was  the  Son  of  God, 
The  like  Attcflation  he  repeated  the  Day  following 

'  Joh.  i.  33.         *  Joh.  i.  19,  SkQ,         ^  Job.  i.  29,  ^c. 

to 


A  View  of  our  BleJJed  Saviour  s  Mlnijtry.         43 

to  two  of  his  Difciples^  who  thereupon  became  ToU 
lowers  ofjefus^  and  made  Report  of  what  they  had 
heard  to  others  of  their  Acquaintance.  ""  Laftly, 
when  Jtftis  began  to  baptize^  and  many  reforted  to 
him,  John'^  Difciples  complained  to  him  that  Jefus 
drew  away  the  People  to  himfelf :  But  Jchn\  An- 
fwer  was,  that  they  themf elves  might  hear  him  M-^itnefs, 
that  he  /aid,  that  he  himfelf  was  not  the  Chrift^  but 
was  fent  before  him  ;  that  Jefus  was  the  Bridegroom  ; 
that  he  ca?ne  from  Heaven^  and  was  above  all  •,  that 
he  was  fent  by  God^  and  fpoke  the  Words  of  God ;  and 
that  God  gave  not  the  Spirit  by  Meafure  unto  him-,  m 
fine,  that  he  was  the  Son  of  God,  and  that  he  that 
believeth  on  him  hath  everlajltng  Life,  but  he  that  be- 
lieve th  not  him  fhall  not  fee  Life, 

^  The  Strength  and  Force  of  this  Tellimony  ot 
John  the  Baptift  has  been  lately  fet  in  a  clear  Light 
by  Mr.  Jortin.  I  Ihall  only  oblerve  farther,  that 
St.  John  throughout,  in  all  his  Difcourfes,  fets  forth 
Jefus  as  a  fpiritual  Meffiah.  ^  He  tells  the  Jews,  that 
he  floould  baptize  them  with  the  Holy  Ghoft,  and  with 
Fire  •,  that  his  Fan  was  in  his  Hand,  and  he  would 
thoroughly  purge  his  Floor,  and  gather  his  Wheat  into 
the  Garner,  but  would  burn  up  the  Chaff  with  un- 

*=  Joh.  iii.  25,  &c.  ^  Difc.  V.  See  alfo  a  Treatife  lately 
publifhed  by  Mr.  Bell,  of  Magd.  Coll.  Cambr.  wherein  he 
hath  fully  demonilraced  the  Divine  Miffion  both  of  John  the 
Baptiji  and  Jefus  C/'at/?,  from  the  fcveral  Circumltances  of  their 
^irthand  Preaching.        ^  Matt.  iii.  11,  12. 

(^uenchable 


44         -^  ^^^'^  of  our  BlcJ'ed  Saviour  s  Minijlry. 

quench chk  Fire,  He  calls  him  ^  the  Son  of  God,  ^  the 
Lamb  of  God,  which  taketh  away  the  Sin  of  the  IVorld  j 
^  who  fhould  confer  everlafling  Life  on  thole  who 
believed  en  him  ;  *  one  who  came  from  above,  from 
Heaven,  who  voas  7iot  of  the  Earth,  nor  fpoke  of  the 
Earth,  and  whofe  Tejlimony  therefore  was  not  received. 
And  St.  Jobn^s  own  Preaching  was  of  the  fame  fpi- 
ritual  Nature.  His  Life  was  auftere  and  mortified  -, 
^  he  drank  neither  Wine  nor  firong  Drink  3  '  his  Meat 
was  Locujls  and  wild  Honey  -,  he  had  his  Raiment  of  Ga- 
mers Hair,  and  a  leathern  Girdle  about  his  Loins,  "^  He 
prepared  the  Way  of  the  Lord  by  preaching  Repent- 
ance  for  the  Remiffion  of  Sins :  "  He  exhorted  all 
Men  to  confefs  their  Sins,  °  and  to  forfake  thofe 
Vices,  to  which  they  by  their  ProfefTion  Hood  mod 
expoled :  ^  He  rebuked  with  great  Severity  the 
Pharifees  and  Sadducees -,  reprefented  to  them  the 
Folly  of  boalling  their  Defcent  from  Abraham  ;  and 
exhorted  them  to  bring  forth  the  proper  Fruits  of 
Repentance, 

*  Joh.  i.  34.  g  Joh.  i.   29.  ^  Joh.  iii.   36. 

^Joh.iii.  31,  32.  ^  Luk.  i.  15.  ^  Matt.  iii.  4. 

"  Luk.  iii.  3,  4.  "  Matt.  iii.  6.  *  Luk.  iii.  12,  &c. 
'  Matt.  iii.  7,  S:q. 


CHAP. 


A  View  of  Giir  Bleffed  Saviour  s  Minijiry,        45 


CHAP.     11. 

AFTER  thefe  Atteftations,  one  might  have  ex- 
peded,  that  Jefus  would  now  immediately 
have  entered  publickly  on  his  Miniftry.  Had  he 
been  an  Impoftor,  he  doubtlefs  would  not  have 
failed  to  improve  ib  favourable  an  Opportunity. 
^  All  the  People  were  now  in  ExpeHation  \  "■  all  had 
John  in  high  Eftimation,  and  held  him  for  a  Pro- 
phet, Had  then  he  and  John  a6led  by  Compa6t, 
he  would  immediately  have  purfued  lb  fuccefsful  a 
Stroke,  and  let  out  on  the  Credit  which  fuch  At- 
teftation  muft  have  given  him.  The  like  would 
have  happened  had  they  both  been  Enthufiafts : 
Jefus  would  inftantly  have  taken  Fire  at  the  other's 
Flame,  and  thus  authorized  by  John's  Teftimony, 
and  by  a  fuppofed  Appearance  and  Voice  from  Hea- 
ven^ would  immediately  have  aflerted  his  Preten- 
fions  with  all  imaginable  Warmth  and  Eagernefs. 
*  On  the  contrary  we  find  him  retiring  into  the 
Wildernefs^  (laying  there /<?r/y  Bays^  '  and  foon  after 
returning  again  into  Galilee.  Nor  did  he  (as  far  as 
we  can  find)  make  his  appearance  at  Jerufalem^  or 
in  Judaa^  till  next  Year,  when  the  Solemnity  of  the 
Pafj'over  required  his  Attendance  there.    We  read 

"5  Luk.  iii.   15.         '  Matt.  xxi.  26.         *  Matt.iv.  i,  &c. 
^  Joh.  i.  43.     ii.  I,  &c. 

but 


46         A  View  of  our  Blejfed  Saviour  s  Minijlry, 

but  little  of  him  during  this  Interval ;  only  we  find 
he  retained  fome  few  Bifciples,  "  7'wo  of  them  foU 
lowed  him  on  John\  Recommendation,  Andrew^  and 
another.  *  This  other  Difciple  is  generally  fuppofed 
to  be  St.  John  the  Evangelift.,  according  to  the  ufual 
way  of  that  Writer's  forbearing  to  mention  his  own 
Name.  Thefe  having  feen  and  talked  with  JefuSj 
and  being  convinced  that  he  was  the  Chrifi^  Andrew^ 
one  of  them,  imparts  the  good  Tidings  to  his  Bro- 
ther Simon^  and  brings  him  alfo  to  Jefus.  The  next 
Day  Jefus  met  with  Philips  and  called  him  to  be 
his  Difciple.  Philip  found  ISlathanael^  and  intro- 
duced him  to  Jefus.  Nathanael^  though  at  firft  he 
could  not  cafily  comprehend  how  any  good  thing 
could  come  out  of  Nazareth^  yet  was  foon  convinced 
by  Jefus's  Difcourfe  that  he  was  the  Son  of  God,  the 
King  of  IfraeL    '^  And    here  we  may  obferve  that 

°  Joh.  i.  37,  kc,  ^  Here  1  would  offer  a  Conjedlure,  why 
the  Q{her  E'Z'an£eti^s  paCb  over  in  Silence  (o  many  confiderablc 
A(^ion9  of  our  Saviour,  which  are  recorded  by  St.  John.  St. 
John,  having  been  a  Difciple  of  Jo/jn  the  Baptijty  and  being 
fo  early  called  by  our  Savicur^  might  be  hiniTelf  a  Witnefs  to 
moll  of  what  he  relates  in  his  four  firft  Chapters:  But  St. 
Matthew  was  cailed  later,  and  therefore  he  contents  himfclf 
with  a  brief  Recital  of  what  happened  at  our  Sa'Jiour\  Birth, 
Baptifm,  &c.  but  afterwards  gives  a  more  full  Detail  of  his 
other  Atilions,  to  which  pofilbiy  he  might  be  himfclf  a  Wit- 
nefs. And  perhaps  the  fame  Reafon  may  hold  with  regard  to 
St.  Mark,  and  St.  Luke. 

*  It  is  probable  that  Kathanad  was  ufually  called  among 
his  Acquaintance  the  Ij'raclite  tndtcdt  or   the  Ijrculite  'without 

Guile, 


A  View  of  our  Bleffed  Saviour  s  Minijlry.        47 

though  Jefus  did  not  in  exprefs  Words  declare  to 
thefe  Difciples  that  he  was  the  Chrift^  yet  he  ac- 
cepted of  their  Profeffions  of  Faith.  Andrew  io\(\ 
Simon  that  he  bad  found  the  Mejfias  ;  and  Philip  told 
Nathanael  that  he  had  found  him,  of  whom  Mofes  in 
the  Lazv^  and  the  Prophets,  did  write.  It  was  on  this 
Perfuafion  that  they  joined  themfelves  to  Jefus,  and 
there  can  be  no  Doubt  but  they  made  him  fuitable 
Acknowledgements.  Nathanael  plainly  profefTed  his 
Faith  before  him — Rabbi,  thou  art  the  Son  of  God^ 
thou  art  the  King  of  Ifrael-,  and  our  Lord  plainly 
declared  his  Acceptance  and  Approbation  of  this 
his  Faith.  Becaufe  I  f aid  unto  thee,  I  faw  thee  under 
the  Fig-Tree,  believeft  thou  ?  Thou  fhalt  fee  greater 
things  than  thefe.  And  he  faith  unto  him.  Verily,  ve- 
rily, I  fay  unto  you.  Hereafter  ye  fh  all  fee  Heaven  open^ 
and  the  Angels  of  God  afcending  and  defending  upon 
the  Son  of  Man,  This  may  pofllbly  relate  to  his  Af- 
cenfion,  when  the  Apoflles  faw  the  Heaven  opened^ 
and  our  Lord  afcending  thither  attended  by  the 
Angels. 

But  what  I  would  chiefly  here  obferve,  is  the  Ti- 
tle our  Lord  here  gives  himfelf  of  the  Son  of  Man. 

Guile,  it  being  common  among  the  yeivs  to  give  Men  fuch 
Denominations  from  fomething  peculiar  in  their  Charader. 
Nathanael  was  therefore  furprized  to  find  this  known  to  Je/us, 
who  was  a  perfect  Stranger  to  him.  But  when  he  found  hiiu 
privy  to  fome  Tranfadlions  under  the  Fig-Treey  which  he  thought 
no  one  could  know  but  himfelf  alone,  this,  added  to  Phil:p\ 
Teftimony,  finifhed  his  Convi<aion. 

Nathanael 


43  A  View  of  our  BleJJ'ed  Saviour  s  Minijlry. 

Naihanael  calls  him  the  Son  of  God ;  but  he  ftyles 
himielf  only  ibe  Son  of  Man.  And  this  is  the  Title  by 
which  he  ufually  diitinguifhcs  himfclf.  lie  is  gene- 
rally thought  to  refer  to  Dafj.  vii.  13,  where  the  Mef- 
ftdh  is  defcribcd,  as  one  like  the  Son  of  Man.,  coming 
'With  the  Clouds  of  Heaven.,  &c.  And  this  is  greatly 
confirmed  by  our  Saviour's  often  applying  to  himfelf, 
as  the  Sonof  Man^  the  very  fame  ExprefTions  :  y  He 
tells  his  Bifciples.,  that  they  fJoall  fee  the  Son  of  Man 
coming  in  the  Clouds  of  Heaven.,  with  Power  and  great 
Glory,  He  ieems  therefore  to  have  chofen  this  Ap- 
pellation, as  carrying  with  it  (efpecially  in  his  man- 
ner of  ufing  and  applying  it)  fufficient  Intimation 
that  he  was  the  Mejfiah^  and  yet  the  moft  humble 
Title  he  could  choole,  and  that  which  could  give 
the  lead  Offence.  He  calls  himfelf  only  the  Son  of 
Man ;  but  to  this  Son  of  Man  he  afcribes  fuch  Actions- 
and  Powers,  as  plainly  denote  him  more  than  Man: 

*  This  Son  of  Man  hadiPower  on  Earth  to  forgive  Sins: 

*  /Ingels  fJjould  he  feen  afcending  and  defcending  upon 
this  Sen  of  Man  ;  ^  and  he  \\\mk\^ fJoould  be  feen  af- 
cending up  where  he  was  before:  "■  No  Man  (faith  our 
Lord  to  Nicodemus)  hath  afcended  up  to  Heaven^  but 
he  that  came  down  from  Heaven.,  even  the  Son  of  Man ^ 
which  is  in  Heaven.  "^  This  Son  of  Manfhould  come  in 
the  Glory  of  his  Father.,  with  his  AngelSy  and  fhould 

y  Mntt.  xxiv    30.  ^  Mail.  ix.  6.  »  Joh.  i.  51. 

^  Joh.  vi.  62.  c  Joh.  iii.  13.  *  Malt.  xvi.  27. 

reward 


A  View  of  our  Blejfed  Saviour  s  Minijlry.         .g 

reward  every  Man  according  to  his  f Forks.  «  This 
Son  of  Man  was  alfo  the  Son  of  God ,  and  the  Hour 
was  coming,  in  the  which  all  that  were  in  the  Graves 
fhould  hear  his  Voice,  and  fhoidd  come  forth,  they  that 
had  done  Good,  unto  the  Rejurre^ion  of  Life ;  and  they 
that  had  done  Evil,  unto  the  Rcfurre5lion  of  Dam- 
nation. 

^  But  before  our  Saviour  entered  on  his  Miniftry, 
he  was  led  by  the  Spirit  into  the  Wildernefs,  where 
he  continued  fafling  forty  Days  and  forty  Nights, 
and  was  tempted  of  the  Devil.  We  have  no  par- 
ticular Account  in  Scripture  of  what  pafled  during 
this  Time.  We  are  only  told,  that  when  thefe 
forty  Days  were  ended,  the  Tempter  came  to  him. 
This  Tempter  we  find  was  Satan,  the  Prince  of  the 
Devils  :  He  probably  pretended  to  be  an  Angel  of 
Light,  fent  to  minifter  to  our  Lord's  Neceflities, 
and  appeared  in  the  Habit,  and  Form,  of  a  Man, 
as  we  read  that  Angels  on  fome  Occafions  have 
done.  Some,  deterred  by  fome  Difficulties  in  this 
ihort  Account  of  our  Saviour's  Temptation,  have 
imagined  that  the  whole  was  tranfaded  only  in  a 
Vifion  :  But  it  is  not  eafy  to  fay  what  End  fuch 
Vifion  could  ferve ;  how  it  could  be  a  Tempta- 
tion ;  or  what  Trial  or  Proof  it  could  make  of  our 
Lord's  Virtue,  or  Superiority,  over  the  Devil.  I 
fee  no  Difficulty  in  fuppofing  that  Satan,  pretend- 

*  Joh.  V.  25,  27,  5c c.  '  Matt.  iv.  i,^'C.  Mar.  i.  12, 
13.       Luk.  iv.  i,kc, 

D  ing 


50        A  View  of  our  BleJJcd  Saviour's  Minijlry, 

ing  to  be  a  good  Angel,  fhould  appear  in  the  Like- 
nefs  of  a  Man.  In  this  Form  then,  I  fuppofe,  he 
came  to  our  Lordy  and  feeing  him  ahnoft  famifhed 
with  Hunger,  he  endeavoured  to  take  Advantage 
of  his  Diflrefs,  and  would  have  pcrfuaded  him  to 
relieve  himfelf  by  a  Miracle,  and  faid  unto  him — 
Jf  thou  he  the  Son  of  God,  command  that  thefe  Stones 
be  made  Bread,  As  this  would  have  argued  a  Dif- 
fidence in  God's  Providence,  our  Saviour  rejefled 
the  Temptation,  and  gave  the  Tempter  an  apt 
Anfwer  in  the  Words  of  Scripture — Man  Jhall  net 
live  by  Bread  alone,  but  by  every  Word  that  proceed- 
eth  out  of  the  Mouth  of  God.  This  Temptation 
failing,  the  Devil  tries  another  :  He  brought  him 
to  ferufalemy  and  fet  him  on  the  Battlements  of 
the  Temple.  Many  Commentators  have  ima- 
gined that  the  Devil  carried  our  Lord  through  the 
Air  :  But  this  could  not  be  done  without  a  Mi- 
racle :  Befides,  fuch  an  Appearance  of  two  Men 
flying  fo  far  through  the  Air  mud  have  alarmed 
the  whole  Country  and  City.  The  Scripture  fays 
no  fucli  thing,  but  rather  the  contrary  :  « It  repre- 
fents  them  as  going  firft  into  the  City,  and  then 
into  the  Temple.  The  Devily  we  may  fuppofe, 
invited  our  Lord  to  go  with  him  to  Jerufalem, 
Our  Lord,  knowing  his  own  Superiority,  thus  far 
complied  with  him.  The  Devil  led  him,  the  fame 
Way  that  other   Men  went,   into  the  City,  and 

then 


A  View  of  our  Bleffed  Saviour  s  Minifiry.         ri 

tiien  to  the  Templf*.  Being  in  the  Temple,  he 
led  him  by  the  common  PalTage  up  to  the  Top, 
and  there  placed  him — <?^  ts  ^i^j-iov — ''not  on  a 
Pinnacle,  but  on  the  Battlements  of  tlie  Temple. 
As  he  had  found  it  in  vain  to  tempt  him  to  any 
Ad,  which  might  argue  a  Diffidence  in  God*^ 
Providence,  he  now  attempted  to  perfuade  him  to 
an  Ad  of  Prefumption,  and  Hxid  unto  him — If  thou 
be  the  Son  of  Gody  cafi  thyjelf  do-wn — And  for  this  he 
pretended  to  quote  Scripture  Authority :  But  our 
Lord  again  anfwered  with  another  Text  of  Scrip- 
ture— //  is  written  again,  T!hou  fhalt  not  tempt  the 
Lord  thy  God,  The  Devil,  being  thus  twice  baf- 
fled, was  yet  refolved  to  make  another  Trial :  He 
therefore  taketh  him  up  into  an  exceeding  high  Moun- 
tain, and  fheweth  him  all  the  Kingdoms  of  the  Worlds 
and  the  Glory  of  them  ;  and  faith  unto  him.  All  thefe 
things  "will  I  give  thee,  if  thou  wilt  fall  down  and 
worfhip  me.  There  certainly  can  be  no  Mountain 
from  whence  all  the  kingdoms  of  the  Earth  may  • 
be  feen.  But  I  would  interpret  it  in  this  manner  : 
I  would  fuppofe,  that  the  Devil  carried  our  Saviour 
to  an  high  Mountain,  from  whence  he  had  a  View 
of  Jerufalem,  and  an  extenfive  Profpecl  of  the 
Country  round  about ;  and  that  he  fliewed  this 
to  our  Lord  as  a  Specimen  of  all  other  Kingdoms. 
He  might  pofTibly  accoft  our  Lord  in  fome  fuch 
Form  as  this  :    You  fee  here  this  great  and  goodly 

''  See   Hammond.    Cro'ii  An  not. 

D  2  Citv, 


52    ■      A  Viciv  of  our  BleJjeJ  Saviour's  Mi?jiJ}ry. 

City,  and  this  fine  and  extenfive  Country  :  This 
I  fhew  you  as  a  Specinncn  of  all  other  Kingdoms 
of  the  World,  and  the  Glory  of  them  :  Over  all 
thefe  will  I  give  thee  Power,  and  make  thee  King, 
not  only  over  the  JcwSy  but  over  all  the  Earth  ; 
for  fuch  Power  is  delivered  unto  me,  and  I  will 
transfer  it  to  thee,  if  thou  wilt  only  fall  down,  and 
do  me  Obeyfimce  for  it.  Our  Saviour,  being  thus 
tempted  to  the  mofl  horrid  Impiety,  rejected  the 
impudent  Propofal  with  jufh  Indignation,  and  at 
the  fame  Time  gave  the  ^empler  to  undcrfland  he 
knew  who  he  was  :  Then/aith  Je/us  unto  him.  Get 
thee  hence,  Satan  \  for  it  is  written,  Thou  /halt  i^'or- 
fifip  the  Lord  thy  God,  and  him  only  JJoalt  thou  ferve. 
Satan  thus  difcov^ered,  and  defeated,  left  him,  and 
behold.  Angels  came  and  mimjiered  unto  him. 

Our  Lord,  thus  authorized  by  the  Baptilin  of 
John,  and  a  Voice  from  Heaven,  and  prepared  for 
his  Minillry  by  fading  and  Temptation,  began 
now  to  enter  uj)on  it.  *  But  hearing  that  John  was 
cad  into  Prifon,  he  departed  into  Galilee,  ^  And 
foon  after  liis  Arrival  there,  he  was  invited  to  a 
Marriage-Fead  at  Cana.  At  this  Fead  the  JVinc 
began  to  fail,  whether  through  the  Poverty  of 
the  UKirried  Perfons,  or  the  Number  of  the  Gueds. 
'The  Mother  of  Jefus,  who  was  there,  being  fenfiblc 
of  this  Want,  and  refpedting  the  Credit  of  the 
new-married  Perfons,  who  probably  were  of  Kin  to 

'  Matt.  iv.  iz.         ^  J  oh.  ii.  i,  kc, 

her 


A  View  of  our  BleJ/ed  Saviour  s  Minijlry,         53 

her,  reprefents  the  Matter  to  her  Soyi^  hoping  he 
would  fupply  the  Defedl.  She  had,  from  the  Be- 
ginning, before  his  Birth,  been  acquainted  that  he 
was  the  Mejftah  ;  Ihe  had  all  along  obferved,  and 
Inid  lip  in  her  Heart  the  Proofs  that  from  Time  to 
Time  occurred  of  his  Divine  Mijfion  -,  fhe  knew 
that  John  had  lately  borne  Teftimony  to  him,  and 
had  by  Baptifm  folemnly  confecrated  him  to  his 
minifterial  Fundlion ;  ihe  faw  him  now  begin  to 
retain  Difciples ;  and  therefore  fhe  now  began  to 
expedl  to  fee  him  enter  on  his  Commiflion,  and 
give  fome  miraculous  Proofs  of  his  divine  Au- 
thority, and  this  Ihe  thought  might  be  no  impro- 
per Occafion  for  it.  An  Impatience  this  in  fuch 
a  Perfon  very  pardonable  -,  but  yet  Jefus  thought 
it  neceffary  to  check  her  Forwardnefs.  He  knew 
her  Thoughts,  '  and  told  her  that  it  did  not  be- 
come her  to  interfere  in  thefe  Affairs  j  that  his 
Hour  was  not  yet  come :  I  fuppofe  the  Meaning  to 
be,  that  it  was  not  yet  a  proper  Time  to  work 
his  Miracles  fo  publickly,  as  his  Mother  feemed  to 
expedl:  But  Ihe  feems  to  have  miftaken  him, 
and  to  have  underftood  him  (as  Grotius  and  other 

'  The  Words  in  the  Onginal  are — T/  XfAo)  )^  cro) — whicH  are 
not  fo  harfh  as  they  feem  in  our  Tranflation,  efpecially,  if  we 
fuppofe  them  fpoken  in  private.  It  is  an  ExprelTlon  intimate 
ing  a  Diflike  of  any  thing  propofed,  and  forbidding  the  Per* 
fon  to  interfere.     See  2  Sam.  xix.  22.  See  Hammond  Annot. 

D  3  CpmmentatorSi 


54        ^  ^i^"^  of  our  BlcJJcd  Saviour  s  Minijlry. 

Commentators  have  done  fince)  to  mean,  that  ic 
was  not  yet  Time  to  work  this  particular  Miracle, 
but  that  he  would  do  it,  when  he  faw  Occafion. 
Accordingly,  fhe  directed  the  Waiters  to  obferve 
his  Orders :  And  ""Jcjus  complied  with  her  De- 
fires,  and  fupplied  the  Want  of  Wine  by  a  Mira- 
cle :  But  then  he  did  it  in  fo  private  a  Manner, 
that  neither  the  Governor  of  the  Feaft,  nor  the 
Guefts,  but  only  the  Servants  vjho  drew  the  PFater, 
and  his  own  Difciples,  knew  of  it.  This  Miracle 
feems  indeed  to  have  been  wrought  more  pecu- 
liarly for  the  Conviction  and  Confirmation  of 
his  new  Difciples.  And  accordingly  it  is  faid,  that 
this  Beghming  of  Miracles  did  Jefus  in  Cana  of  G ali- 
ke ^  "  and  manifejied  forth  his  Glory y  and  his  Difciples 
believed  on  him, 

*  The  Word  Giory  Teems  to  refer  to  the  Sbechinaht  or  .Ap. 
pearancc  of  GV<;rv  in  the  Tabernacle,  and  Temple.  This  is 
always  in  the  Old  TtjUtneut  called  the  G/cry  of  the  Lord.  And 
thus  Joh.  i.  1  4.  ^he  WcrdnKias  made  FL'J.h,  and  divclt  among  us~^ 
'ia«»»»fc'rf»  c*  Au\f — as  hf  refiJed  in  the  'Je'wjb  Tahtmacky  To 
here  he  rcfiJed,  in  our  Flefh,  amongft  us — and  *we  beheld  Lis 
Glory.  His  heavenly  Dodrine  and  Miracles  as  fully  evidenced 
the  Prefence  of  God  amongft  us,  as  ^l•e  Glory  of  the  Lord  in  the 
Tabernacle  manifefted  the  divine  Prefcnce  there.  And  thus 
here — '>€  man: fejitd forth  his  Glcry:  This  Miracle  manifcftcd  his 
Divine  Power,  and  convinced  his  Difciples  that  God  was  witii 
them,  rcfulcnt  in  Pcrfon  among  them.  .S»c  llamm  nd  on 
Joh.  i.   14. 

C  H  A  P. 


A  View  of  our  Bleffed  Saviour  s  Minijlry .  ^  ^ 


CHAP.     III. 

"TT^ROM  hence  Jefus  vf^nt  to  Capernaum,  and 
J?  after  fome  fhort  Stay  there,  went  up  to  Jet'ii- 
Jalemy  where  the  Solemnity  of  the  Pajfover  now  re- 
quired his  Attendance.  We  havei  but  a  very  fhort 
Account  of  his  Tranfadions  there;  we  find  however 
that  he  wrought  feveral  Miracles,  though  what 
they  were  is  no  where  particularly  recorded  :  °  It 
is  faid,  that  many  at  Jerujalem  believed  in  his  Name^ 
when  they  Jaw  the  Miracles  which  he  did :  '  Nicodemus 
was  convinced,  that  he  was  a  Treacher  come  from  Gody 
hecauje  no  Man  could  do  thoje  Miracles  that  he  did^ 
except  God  were  with  him  :  "^  And  afterwards,  on  his 
Return  to  Galilee,  the  Galileans  received  him,  having 
Jeen  all  things  that  he  did  at  Jerufalemy  at  the  Feaft, 

'  Here  at  this  Pajfover,  he  exercifed  his  Autho- 
rity in  driving  out  the  Market-People,  and  the 
Changers  of  Money  from  the  Temple,  There  being 
fuch  a  Concourfe  of  People  at  Jerufalem,  at  tho 
Pajfover,  and  fo  many  Sacrifices  to  be  offered,  it 
was  necefTary  there  Ihould  be  a  Market  for  the 
Sale  of  Sheep,  and  Oxen,  and  fuch  Animals  as  were 
pillowed  to  be  facrificed :  And  as  Money  muH  be 

"  Joh.  ii.  12,  13.  "*  Joh.  ii.  23.  P  Job.  iii.  2. 

*i  Joh.  iv.  45.         '  Joh.  ii.  14,  &c. 

D  4  wanting 


56         A  View  of  our  BIcJJ'cd  Saviour  s  Minijlry. 

wanting  both  to  purchafe  Sacrifices,  and  to  make 
the  iifual  Offerings  at  the  Feall,  there  was  Bufinefs 
for  Money -Changers,  to  change  greater  Coin  into 
lels,  and  pofTibly  too,  to  lend  or  return  Money. 
And  this  Trade  had,  it  feems,  under  pretence  of 
greater  Convenience,  been  brought  into  the  Tem- 
ple, and  was  carried  on  in  the  Outer  Court,  or 
Court  of  the  Gentiles,  the  Place  appointed  for 
thofe  among  the  Gentiles,  who  fhould  come  to  wor- 
Ihip  God  at  Jerufalem.  And  it  is  probable,  that 
the  Seats  and  Tables  of  thcfe  Merchants,  and  the 
Folds  and  Conveniencies  for  their  Cattle,  were  let 
out  by  the  Priefls  and  Officers  of  the  Temple,  and 
an  unjult  and  exorbitant  Gain  made,  as  well  by 
ih^  Priefts,  as  by  thefe  Money -Changers  and  Traders. 
The  Zeal  therefore,  which  our  Lord  fhewed  on 
this  Occafion,  was  doubly  in(lru6livc,  and  de- 
figned  both  to  teach  the  Jeivs,  that  a  Reverence 
was  due  to  the  Hou/e  of  God,  and  alio  to  prefignify, 
that  the  Geyitiles  were  foon  to  be  admitted  into 
Covenant  with  God,  and  that  their  Court,  '  as  well 
as  the  reft  of  the  Temple,  was  holy,  and  to  br 
kept  free  from  all  Defilements.  ^  Accordingly, 
when  our  Lord  again,  juft  before  his  Paffion,  drove 
out  thefe  Prophaners  of  the  Temple,  he  quoted 

•  The  Jfjjs  feem  to  have  cflcemcd  only  the  Inner  Temple 

to  be  holy;  and   for  this  Rcafon  poffibly  ihty  might  allow 

this  Ufe  to  be  made  of  the  Court  of  the  Ctn/i/tj.     See  Jq/epb. 

deBcll.  Jud.  L.  5.  C.  5.     '  Matt.  xxi.  12. 

that 


A  VieW'of  ciir  Blejfed  Saviour  s  Mimjlry,  57 

that  Prophecy  of  IJa'tah — "  My  Houfe  Jhall  be  called 
an  Houfe  of  Prayer  for  all  People — v/hich  is  plainly 
prophetical  of  the  Calling  of  the  Gentiles.  For 
thele  Reafons,  our  Lord  drove  them  all  out  of  the 
'Temple,  and  the  Sheep,  and  the  Oxen  -,  and  poured  out 
the  Changers  Money,  and  overthrew  the  Tables ;  and 
faid  unto  them  that  fold  Doves,  Take  thefe  things 
hence ;  make  not  my  Father's  Houfe  an  Houfe  of  Mer- 
chandife.  This  was  a  Plain  Intimation  that  he 
was  the  Son  of  God,  and  we  find  by  the  Anfwer  of 
the  Jews,  that  they  fo  underftood  him.  It  may 
feem  flrange,  that  our  Lord  met  with  no  Refiftance 
from  thefe  People  :  This  might  be  owing  to  fome 
divine  Impreflion  of  Fear  on  their  Minds,  or  to  a 
Gonfcioufnefs  that  this  was  an  unlawful  TrafHck. 
Befides,  it  is  probable  that  our  Saviour  might  be- 
fore this  have  wrought  fome  Miracles,  which 
might  have  engaged  the  People  in  his  Favour,  and 
ftricken  thefe  Traffickers  with  Terror.  But  then  it 
may  be  aiked — If  this  were  the  Cafe,  how  came 
the  Jews  to  afk  him — What  Sign  ftoewefi  thou  unto 
us  P  &c.  This  may  poffibly  receive  fome  Expli- 
cation by  comparing  it  with  Alatt.  xii.  38,  &c. 
and  xvi.  i,  &c.  ^^  In  the  firft  Place,  we  find  the 
Scribes  and  Pharifees  demanding  ""  a  Sign  from 
him,  after  he  had  wrought  many  Miracles,  and  had 

^  If.  Ivi.  7.  w  Matt.  xii.  38,  &c.  *  Luk.  xi.  16. 

a  Sign  f rem  Hea'vtn, 


58  ud  View  of  our  Blcjfcd  Saviour  s  Minijhy. 

jufl  performed  a  very  extraordinary  one  before 
their  Eyes,  the  Truth  of  which  they  could  not 
deny.  ••  And  again,  Matt.  xvi.  i,  though  he  had 
then  preached,  and  wrought  Miracles  for  above 
two  Years,  the  Pharifees  with  the  Sadducees  came,  nud 
def.rcd  that  he  would  Jhew  them  a  Sign  from  Heaven. 
Again,  immediately  after  the  great  Miracle  of 
the  Loaves,  '  we  find  the  Jews  fbill  afking — IVhat 
Sign  flo  ewe  ft  thcu?  ""  Again,  his  DifcipleSy  juft  be- 
fore his  PalTion,  alked  him — H^jat  fiall  be  the  Sign 
of  thy  Comings  and  of  the  End  of  the  l^Vorld  ?  and  our 
Saviour  referred  them  to  fome  future  Coming  of 
his — "  nenjhall  appear  the  Sign  of  the  Son  of  Alan  in 
Heaven — and  they  fhall  fee  the  Son  of  Man  coming  in 
the  Clouds  of  Heaven  with  Power  and  great  Glory. 
From  a  Comparilbn  of  thefe  PalTliges  it  appears 
probable,  that  the  Jews  (whether  from  fome  Pro- 
phecy of  the  Old  Teftamenty  or  from  fome  Tradi- 
tion of  their  own)  expedled  the  Mcffiah  to  be 
pointed  out,  and  attefted  by  fome  particular  Sign, 
or  Appearance, /r (9;;;  Heaven,  And  tliis  might  be 
one  Reafon  wh\',  though  he  had  done  Jo  viajty  Miracles 
before  theniy  yet  they  believed  not  on  hiniy  becauje  they 
did  not  fee  that  particular  Sign,  which  they  had  been 
erroneoufly  tauglit  to  expect.  The  Anfwer  our 
Lord  here  gives  the  Jews  is  the  fame  in  Effect,  as 
what  lie  afterwards  ga\  c  the  Scribes  and  Phari/eesy 

>   Matt.  xvi.  1.  ''  Job.  vi.   30.  '  Matt.  xxiv.  3. 

^  iMd.  50. 


w 


hen 


A  View  of  our  Blejfed  Saviour  s  Minjjlry  >         59 

when  they  made  the  fame  Demand,  only  wrapt  up 
in  more  Myftery  and  Ambiguity — Jefiis  anjwertd 
and /aid  unto  them^  Dejiroy  this  'Temple,  and  in  three 
Bays  I  will  raife  it  up.  He  neither  denies,  nor  ex- 
prefsly  declares  himfelf  to  be  the  Chrijl  -,  but  inti- 
mates, that  his  Mifllon  would  hereafter  be  attefled 
by  a  great  and  Notable  Sign,  that  of  his  Refur- 
redlion,  which  was  to  fignify,  and  declare  the  com- 
mencement of  his  Kingdom.  ^  As  this  was  there- 
fore (though  obfcurely  delivered)  a  proper  Anfwer 
to  their  Queflion,  fo  is  it  one  among  many  Inftances 
of  the  Method  he  took  to  declare  himfelf  to  the 
Jews,  which  he  ufually  did  in  fuch  Terms,  as  every 
one  at  the  time  thenprefent  could  not  underftand, 
but  yet  carried  fuch  an  Evidence  in  them,  to  thofe 
who  fhould  reflect  on  it,  when  the  whole  Courfe 
of  his  Miniftry  was  over,  as  might  convince  them 
that  he  was  the  Chrift,  Thus  we  find  that  neither  the 
Jewsy  nor  his  own  Difciples  underftood  this  Speech 
of  his  at  that  Time  ;  but,  when  he  was  rijen  from  the 
Beady  his  Bijciples  remembered  that  he  had  /aid  this 
unto  them  ;  and  they  believed  the  Scripture,  and  the 
Word  which  Jejus  had  /aid.  They  then  under- 
ftood, that  by  the  Temple  he  meant  his  own  Body, 
which  was  the  Habitation  of  the  Bivinity,  and 
that  by  raifing  it  up  in  three  Bays,  he  meant  his  own 
Refurredion  within  that  Time ;  and  this  convinced 

'  See  Lccke^s  Rearonablenefsof  Chrlftianity,  p.  77,  &c. 

them 


6o         A  View  of  our  Blejfed  Saviour  s  Minijlry, 

them  tliat  he  was  a  Prophet,  and  led  them  to  re- 
fleft  on  thofe  Scriptures ^  which  ha^  forcfhewn  his 
Refurreftion,  and  to  acknowledge  the  Truth  both 
of  his,  and  of  the  ancient  Prophecies. 

In  the  24th  and  25th  V^rfes  of  this  Chapter  we 
have  a  Reafon  given,  why  Jejus  adled  with  fiich 
Caution,  and  wrapt  up  his  Meaning  in  fuch  ob- 
fcure  and  ambiguous  ExprefTions— 7^«j  did  not 
CGmmit  himjelf  unto  them,  becauje  he  kne'uj  all  Men, 
mid  needed  not  that  ayiy  JJjould  teftifie  of  Man,  for  he 
kneiv  what  ivas  in  Man.  Thcfe  Words,  if  I  mif- 
take  not,  will  furnifh  us  with  a  Key,  which  will 
let  us  into  the  whole  Myftery  of  our  Saviour\ 
Conduct.  The  Jews  were,  as  we  have  feen,  pof- 
feffed  with  falle  Notions  of  a  temporal  Meffiah. 
Had  our  Lord  then  openly  and  publickly  declared, 
that  he  was  the  Meff.ah,  this  would  have  been,  to 
their  Apprchenfions,  fetting  himfelf  up  for  a  tem- 
poral Prince,  and  all  who  were  convinced  by  his 
Miracles,  would  have  been  ready  to  rife,  and  take 
up  Arms  in  his  Favour,  while,  on  the  other  Hand, 
the  Government  would  have  been  alarmed,  and 
ufcd  all  Methods  to  feize,  and  deftroy  him.  ''We 
find  that,  on  the  firfl:  News  o{  the  King  of  the  Jews 
being  born,  Hei-cd  was  troubled,  and  all  Jcrufaleni 
with  him ;  and  the  mod  wicked  and  cruel  Mea- 
fiires  were  taken  to  deftroy  this  King,     What  then 

*  Matt.  ii.  3. 

'would 


A  View  of  our  Bleffed  Saviour  s  Mijiijiry,         6 1 

would  have  been  the  Confequence,  if  Jejus  had 
openly  declared  himfelf  the  Chrift  ?  Would  not 
the  Chief  Priefts  and  Rulers,  whofe  Interells  were 
at  Stake,  have  been  ready  immediately  to  arred, 
and  accufe  him  ?  Would  not  the  Roman  Governors 
alfo  have  taken  the  Alarm,  and  thought  themfclves 
bound  in  Duty  to  dtjar  to  put  him  to  Death  ? 
Nay,  had  the  Jews  been  generally  engaged  in  his 
Favour,  the  Romans  would  probably  have  been 
provoked  to  take  away  both  their  Flace  and  Nation, 
What  then  ihould  our  Lord  do  ?  Should  he  make 
his  Efcape  from  his  Enemies  by  perpetual  Mira- 
cles ?  But  how  then  fhould  he  fulfil  his  Miniilry  ? 
Should  he  call  for  Legions  of  Angels  to  defend  him? 
But  fuch  Methods  were  no  way  agreeable  to  the 
Nature  and  Defign  of  his  Go/pel.  Befides,  he  had 
as  much  to  fear  from  his  Friends,  as  from  his 
Enemies.  Every  Ad  of  Power  he  could  have 
exercifed,  to  elude,  or  defeat  the  Rage  of  his  Ad- 
vcrfaries,  would  have  only  ferved  to  confirm  the 
Prejudices  of  his  Difciples.  The  People,  on  the 
leaft  Encouragement,  would  have  been  ready  to 
blow  the  Trumpet,  and  cry — To  your  'Tents ^  O  If- 
rael.  How  then  Ihould  he  have  been  heard  amidft 
the  Rage  of  popular  Tumults  ?  How  fhould  he 
have  enforced  the  Pradice  of  true  Piety  and  Vir- 
tue, and  taught  Men  to  believe  in  a  fpiritual  and 
fuffcring  Mcffiah  ?  ""  He  did  not  therefore  Jlrhe,  nor 

*  Matt,  xii.  19, 

cry. 


62  A  Viciv  of  cur  BlrJJcd  Saviour  s  Minijiry, 

cry^  nor  did  any  Man  hear  his  Voice  hi  the  Streets, 
He  chofc  to  inftil  thefc  Principles  into  Men's 
Mintls  by  filent  and  gentle  Degrees  ;  and,  though 
he  frequently  gave  plain  Intimations  that  he  was 
the  Chrijl,  yet  he  took  Care  to  do  it  in  fuch  a 
Manner,  as  might  neither  give  Offence  to  the 
Superior  Powers,  nor  too  great  Encouragement  to 
the  Haftinefs  and  Zeal  of  his  own  Difciples. 
Manvy  we  are  told,  belie^ccd  in  his  Name  \  hut  he 
knew  what  was  in  Man  \  he  knew  their  inward 
Sentiments,  what  Notions  they  had  conceived  of 
the  Mejfiahy  and  what  Kind  of  Belief  they  had  en- 
tertained. And  therefore  he  did  not  commit  him/elf 
unto  them  ;  lie  could  not  trull  them,  while  under 
fuch  Prepofleffions,  and  therefore  carefully  avoided 
doing,  or  faying  any  thing,  which  might  give 
thcMn  any  Encouragement,  or  Occafion,  to  raife 
DUlurbances  on  his  Account. 

^  During  our  Saviour's  flay  at  Jerufalem,  at  the 
I'ime  of  this  Paffovcr,  NicodeinuSy  a  Phari/ee,  and 
a  Ruler  cf  the  Jews,  came  to  him  A  Night.  This 
noble  Perlbn  was  convinced  by  the  Miracles ,  which 
Je/us  liatl  wrought,  that  he  was  a  Teacher  come  from 
Cody  and  therefore  came  to  him  fur  f  irther  Satis- 
faction :  Bur  1^  as  the  Jewijh  Rulers  began  already 
to  be  jralous  borii  of  John,  and  of  Jei'uSy  he  did 
not  care  openly  to  appear  a  Favourer  of  iiis,  and 


'  Joh. 

lil.  i,  kc. 

f  Sec  Joh.  ill.  j;. 

Iv.  1.       iMait. 

xxl.  2;. 

therefore 

A  View  of  our  Blejfed  Saviour  s  Minijiry. 

therefore  came  to  him  by  Night.  Had  Jefus  been 
either  an  Impoftor,  or  Enthufiaft,  he  would  have 
diligently  improved  fuch  an  Opportunity,  and  taken 
all  pofTible  Care  to  retain,  and  fecure  fo  confidera- 
ble  a  Profelyte.  Inflead  of  this,  we  find  him  dif- 
courfing  to  this  Jewijh  Ruler ^  in  fuch  a  Manner  as 
was  mod  likely  to  difcourage,  and  offend  him. 
As  this  is  the  firfl  Difcourfe  recorded  of  our  Sa- 
viouTy  it  may  merit  our  particular  Attention.  Ni- 
ccdemus  begins  with  a  frank  Acknowledgement  of 
his  divine  Power  and  Miffion — Rahhi^  we  know 
that  thou  art  a  Treacher  come  from  God;  for  no  Man 
can  do  theje  Miracles  that  thou  doejly  except  God  be 
with  him.  He  expedled  (we  may  prefume)  that 
our  Lord  v/ould  as  freely  have  declared  who  he 
was,  and  what  were  his  Pretenfions.  But  Jefus 
knew  what  was  in  Man ;  he  knew  his  timorous 
temper,  and  the  grofs  Notions  he  had  entertained 
of  the  MefftaFs  Kingdom.  He  would  not  there- 
fore commit  himfelf  unto  hiniy  but  gives  him  a  dif- 
cour aging  Anfwer — Verily y  "jerily  I  fay  unto  youy 
Except  a  Man  be  born  againy  he  cannot  fee  the  King- 
dom of  God.  This  Anfwer  may  polTibly  feem  at 
firft  Sight  foreign  to  the  Pui^pofe;  but  on  due 
Confideration  it  will  appear  very  proper  and  per- 
tinent. The  Kingdom  of  God  was  a  known  Phrafe 
among  the  Jews  for  the  State  of  Things  under  the 
Meffiah.  NicodemuSy  having  feen  the  Miracles 
which  Jefus  did,  expeded  in  him  to  find  the  Mef- 

ftah. 


64         A  ViC'-j:  of  our  Bkjj'ed  Saviour  s  Minijlry. 

fiah.  This  was  the  Intention  of  his  coming  to 
him,  and  this  the  Purport  of  his  Difcourfe.  Our 
Lord  tells  him,  that  he  mud  not  expedl  any  Share 
in  the  Kingdom  cf  the  Mejfiah,  except  he  were  hont 
again,  dcfigning  thereby  both  to  Ihcw  the  fpiritual 
Nature  of  his  Kingdom,  and  to  reprove  Nicodemus, 
as  well  on  account  of  his  carnal  Notions,  ^  as  his 
coming  to  him  in  this  private  and  clandefline 
Manner.  The  Purport  of  this  our  Lord's  Anfwer 
may  not  unfitly  be  thus  exprefTed — You  fay 
right  that  /  am  a  'Teacher  come  from  God ;  but  you 
will  not  find  in  me  fuch  a  Mejfiah  as  you  expect ; 
nor  are  you  qualified  to  be  a  Partaker  in  the  King- 
dom of  the  Mejp.ah  :  Before  you  can  hope  to  be  a 
Sharer  in  the  Privileges  belonging  to  Chrifi\  Fol- 
lowers, you  inuft  be  born  again,  become  quite  a 
new  Man,  dived  yourfelfof  all  Vices,  corred  the 
grofs  errors  you  have  entertained,  and  be  prepared 
fully  to  obey  his  Precepts,  and  openly  profefs  your 
Faith  in  him.  As  this  was  to  Nicodemus  an  un- 
expected Anfwer,  fu  he  did  not  comprehend  tfie 
Meaning  of  it,  nor  underftand  what  jiew  Birth  our 
Saviour  talked  of".  Our  Lord  therefore  farther 
tells  him,  that  it  was  a  I'piritual  Birth  he  meant ; 

''  It  is  remarkable  that  in  botli  c'nc  other  Plnces  of  this  Gof- 
pcl,  where  Kkodemus  is  mentioned,  this  Circumftancc  cf 
his  (cming  to  Jf/ut  by  Night,  ib  taken  notice  of.  Scc  Joh.  vii. 
50 — xix.  39. 

that 


A  View  of  our  Blejfed  Saviour  s  Mimjlry.        65 

that,  except  a  Man  he  horn  of  Water ^  and  of  the  Spirit^ 
he  could  not  enter  into  the  Kingdom  of  God  •,  that  we 
ought  not  to  queftion  the  Reality  of  this  new 
Birth^  becaufe  we  could  not  explain,  or  comprehend 
the  Manner  of  it  -,  that  we  could  not  explain  the 
Caufe  of  many  natural  Effedls,  as  for  inftance,  we 
could  not  tell  whence  the  Wind  cometh^  nor  whither  it 
goeth^  though  we  heard  the  Sounds  and  fek  the  Ef- 
fects of  it-,  and  fo  in  like  manner  we  might  difcern 
the  Fruits  andEflfeds  of  this  fpiritual Birth^though 
the  Manner  of  the  Spirit^s  Operation  we  could  not 
difcern,  or  comprehend.  Nicodemus  dill  exprefling 
his  Surprife  at  this  Kind  of  Dodlrine,  Jefus  anfwered 
and  fat d  unto  him — Art  thou  a  Mafier  of  Ifrael,  and 
knoweft  not  thefe  Things  ?  Our  Lord  had  hitherto 
exprefled  himfelf  according  to  the  Notions  and 
Manner  of  fpeaking  familiar  among  the  Jews. 
» It  was  ufual  among  the  Jews  to  receive  Profelytes 
by  Baptifm,  and  to  efteem  fuch  Profelytes  as  ne-w- 
horn^  and  entered  into  a  quite  new  State  of  Life. 
Our  Lord  therefore  adds — If  1  have  told  you  earthly 
things  (/.  e.  if  I  have  taught  you  in  a  Manner  agree- 
able to  your  own  Ways  of  fpeaking  and  thinking) 
and  ye  helieve  not^  how  fhall  ye  believe^  if  I  tell  you 
of  heavenly  things  ?  (/'.  e.  if  I  fpeak  to  you  of  things 
above  your  Comprehenfion,  remote  from,  or  re- 
pugnant to  your  Conceptions).  He  proceeds  to  dif- 

'  Sec  Hammond  Annot. 

E  courfe 


66         A  View  of  our  Bkjfcd  Saviou/s  Mtnljlry, 

courfe  of  fomc  of  thefe  heavenly  Things.  And  here 
we  may  obferve,  tliat  the  Do6lrines  which  our  Lord 
here  advances,  are  all  of  them  particularly  pointed 
at  the  falfe  Notions  of  the  Jtwi  with  regard  to  the 
Mcjfiah.  They  expe6led  a  temporal  MeJJiah  •,  he 
preaches  to  them  a  fpi ritual  Mefftah,  ^  They  ex- 
.  pe6lcd  that  Chrift  fliould  abide  for  ever-,  he  tells 
Nicodemus,  that  the  Son  of  Man  muft  '  be  lifted  up,  as 
Mofes  lifted  up  the  Serpent  in  %}je  li^tldernefs.  They 
expedled  their  Meffiah  would  inflate  them  in  tem- 
poral Grandeur  and  Dominion  ;  our  Lord  promilcs 
to  thofe  who  believe  in  him  everlajiing  Life,  They 
thought  that  the  Meffiah  was  to  be  the  Saviour  of 
ihtjews  only,  exclufive  of  all  others,  and  was  to 
make  War  upon,  and  deftroy  the  reft  of  Mankind  -, 
our  Lord  teaches,  that  God  fo  loved  the  PVorld  ""  (ttV 
Koy/zov,  the  whole  Race  of  Mankind,  or  perhaps 
particularly  the  Gentile  JVorld)  that  luhofoever  he- 
lieveth  in  him  JJjould  not  perifh^  but  have  everlajiing 
Life  \  for  God  fent  not  his  Son  into  the  IVorld  to  con- 
demn the  World  \  but  that  the  IVorld  through  him  might 
be  faved.  Laftly,  he  here  fets  forth  the  Caufe  of 
the  Jews  Incredulity — They  loved  Darknefs  rather 
than  Lights  becaufe  their  Deeds  were  evil.  And  1 
cannot  but  think  that  this  Obfervation,  which  our 

^  Sec  Grciii  Annot.  and  Joh.  xii.  32,  &c.  '  That  the 

Word  i4/*»&ii»«f  fignifie>  peculiarly  being  lifudup  on  the  Crofr, 
is  evident  from  the  Comparifou  with  Mojci*s  Serpent,  and  will 
be  (hewn  more  fully  hereafter.         ""  See  Giotii  Annot. 

Lcrd 


ui4  View  of  our  Blejfed  Saviour  s  Mtmjiry.         67 

Lord  fo  much  enforces,  and  with  which  he  clofes 
his  Difcourfe,  carries  with  it  a  tacit  Reproof  of  iV/- 
codemus^  who  was  afraid  to  own  him  openly  by 
Bay -lights  and  therefore  came  to  him  by  Night.  It 
may  be  farther  obferved,  that  the  main  Drift  of  this 
Difcourfe  of  our  Lord  is  to  point  out  himfelf  for 
the  Mejfiah — We  fpeak  that  we  da  know^  and  tejiifie 
that  wc  have  feen — No  Man  hath  afcended  up  to 
Heaven^  but  he  that  came  down  from  Heaven^  even 
the  Son  of  Man^  which  is  in  Heaven,  He  inti- 
mates that  he  is  the  Son  of  God — God  fent  his  Son 
into  the  World — He  that  believeth  on  him  is  not  con- 
demned  •,  but  he  that  believeth  not  is  condemned  already ^ 
hecaufe  he  hath  not  believed  in  the  Name  of  the  Only-^ 
begotten  Son  of  God.  And  yet  he  avoids  declaring 
himfelf  the  Chrifl  in  exprefs  Terms,  or  faying  any 
thing,  which  might  give  Nicodemus  any  Encourage- 
ment, or  Occafion  to  miftake  him  for  a  temporal 
Prince.  On  the  contrary,  he  takes  Care  to  inform 
him,  that  his  Kingdom  was  of  a  fpiritual  Nature,  and 
that  the  ftridleft  Holinefs  and  Purity  of  Manners 
was  neceffary  in  every  one,  who  would  become  his 
Difciple.  He  was  fent  into  the  Worlds  that  whofo^ 
ever  believeth  in  him  fJoould  have  everlajling  Life — ' 
Except  a  Man  be  born  again  of  Water ^  and  of  the 
Spirit,  he  cannot  enter  into  the  Kingdom  of  God.  The 
Reafon  that  Men  rejedcd  the  Lights  which  was  come 
into  the  Worlds  was,  bee  ait fe  their  Deeds  were  evil — 
But  he  that  doeth  Truth.,  cometh  to  the  Light,     The 

E  2  lail 


68         A  View  of  our  BleJJed  Saviour  s  Minijiry. 

laft  Thing  I  would  here  remark  is,  that  though 
this  Dilcourfe  was  probably  'ittle  underftood  at 
the  Time  of  its  Delivery,  yet  (like  many  other  of 
our  Savimr^s  Speeches)  it  contains  in  it  feveral 
important  Do6lrines,  which  would  become  more 
intelligible  to  his  Difciples,  when  the  Scheme  of 
Chrijlianity  fhould  come  to  be  more  fully  unfolded. 
The  Sacrament  of  Baptifm  is  here  alluded  to  \  the 
NecefTity  of  Divine  Grace,  the  Dhimty  of  our  Sa- 
vioury  his  Crucifixion,  and  the  Redemption  of  all 
Mankind  by  his  Death,  are  plainly  hcredifcoverable. 
What  Effc6l  this  Difcourfc  had  upon  Nicodemus  is 
not  particularly  recorded.  He  probably  dill  con- 
tinued in  Sufpence,  furprized  at  our  Lord's  Man- 
ner,of  difcourfing,  but  ftill  believing  him  a  Teacher 
'  come  from  God.  "  We  find  him  to  the  laft  a  fecret 
Favourer  of  our  Lord^  but  not  choofing  openly  to 
declare  himfelf. 

•  After  the  Feaft  of  the  Pajfover  was  over,  Jefus 
with  his  Difciples,  went  into  fudaa^  and  there  conti- 
nued fomeTime.  There  is  no  Account  upon  Record 
of  our  Saviour^s  Tranfad:ions  during  this  Interval, 
p  only  that  he  baptized  a  great  Number  o^ Difciples ^ 
more  than  John  had  done  before  liim.  He  did  not 
indeed  baptize  himlllf,  with  his  own  Hands,  but 
by  the  Miniftry  of  his  Difciples.  This  foon  gave 
the  Alarm  to  the  Pharifecs  :  •»  They  had  rejected  the 

"  Joh.  vli.  50 — xix.  39.  "  Joh.  iii.  22.  p  Joh.  iv.  i ,  2. 
^  Luk.  vii.  30.     Matt.  xxi.  25. 

Baptifm 


A  View  of  our  Blejfed  Saviour  s  Minijiry.         69 

Baptifm  of  John^  and  were  offended  at  his  Preach- 
ing :  When  therefore  they  heard  that  the  Difcipks 
of  Jefus  were  ftill  more  numerous,  this  muft  necef- 
farily  give  them  ftill  greater  Offence.  This  made 
it  unfafe  for  Jefus  to  continue  any  longer  fo  near 
Jerufalem^  '  and  therefore  he  chofe  to  retire  again 
into  Galilee, 

*  Intending  for  Galilee^  his  Way  was  through 
Samaria,  And  here  at  Jacob's  Well  near  the  City  of 
Sichar^  he  enters  into  difcourfe  with  a  Woman  of 
Samaria^  who  came  there  to  draw  water^  while  his 
Difciples  were  gone  into  the  City  to  buy  Meat,  *  It  was 
ufual  with  our  Lord  to  raife  Matter  of  Inftru6lion, 
and  fpiritual  Difcourfe,  from  incidentalOccurrences, 
or  from  Objedls  which  occafionally  prefented  them- 
felves.  From  the  JVell  before  him,  and  the  Cir- 
cumftance  of  the  Woman's  coming  to  draw  Water 
there,  he  takes  Occafion  to  reprefent  his  Dodrine 
and  Grace  under  the  Image  oi  living  Water ^  fpring- 
ing  up  into  everlajiing  Life,  When  his  Difciples 
brought  him  Meat^  he  anfwered — My  Meat  is  to  do 
the  Will  of  him  that  fent  me.  And  from  the  Prof- 
pe6t  of  the  Fields  covered  with  Corn,  he  takes  Oc- 
cafion to  difcourfe  of  the  Harveft  of  the  Gofpel,  Our 
Lord  farther  difcovers  himfelf  to  this  Woman^  by 
fhewing  himfelf  privy  to  the  fecret  Lewdnefs  of 
her  Life:  He  told  her  that7^<?  had  had  five  Huf 

'  Joh.  iv.  3.  Matt.  iv.  12.  Mar.  i.  14.  *  Joh.  ir. 
4,  &c.  «  See  Jortin's  Difc.  p.  200.  Sir 7.  Ne^vioti's  Ob- 
fcrv.  on  Proph.  p.  148. 

E  3  bandz 


70         A  View  of  our  Blejfed  Saviour  s  Minijlry. 

hands ^  but  that  he  whom  JJoe  now  had  was  not  her 
Hujl>and,  What  the  particular  Circiimftanccs  of 
this  PFoman's  Life  were,  we  know  not  •,  but  we  may 
jultly  conclude  that  the  Difcovcry  which  our  Lord 
here  made  was  fomcthing  very  llrikinfr  and  extra- 
ordinary, as  it  immediately  brought  her  to  a  fair 
Conrelfion,  and  convinced  not  only  her,  but  many 
others,  that  he  was  a  Prophet,  7 he  IVoman  perceh- 
ing  our  Lord  to  be  a  Prophet,  takes  Occafion  to  afk 
his  Opinion  of  "  the  grand  Qucftion  between  the 
Samaritans  and  the  Jews^  wJicther  Mount  Gerizim,  or 
Jerufalem  was  the  Place  of  Worjlnp,  As  this  was  a 
ferious  and  important  Qiieflion,  our  Lord  gives 
her  a  plain  and  full  Anfwer  to  it :  He  tells  her 
that  the  Time  is  comings  when  this  Diftindion  of 
Places  fhall  ceafe,  when  they  Jhall  neither  in  this 
Mountain,  nor  yet  at  Jerufalem  worfiip  the  Father  •, 
which  Words,  as  they  fignify  that  no  one  Place 
fhall  be  peculiarly  appropriated  to  Gcd's  PForJJjip^ 
fo  they  feem  to  be  prophetical  of  tiie  approaching 
Deftrudtion  of  both  ilicfc  Temples.  Our  Lord 
proceeds  to  anfwer  the  main  Qiieflion,  and  fhews 
that  in  the  Difputc  between  the  Jews  and  tlie  Sa- 
maritans, the  Jews  were  in  the  right — 2'e  worjhip  yc 
know  not  what  \  we  know  what  we  worjhip ;  for  Sal- 
vation is  of  the  Jews.  He  goes  on  to  teach  that 
this  Difpute  was  now  of  little  Conlcqucnce,  for  a 
Hcformation  would  foon  be  begun,  and  a  IForfioip 
■  Sec  Qrotii  Annot.  Light/cot  iJarm. 

introduce4 


A  View  of  our  Blejfed  Saviour  s  Minijlry.  71 

introduced  different  from,  and  fuperior  to,  both 
that  of  the  Samaritans^  and  that  of  the  Jews  5  a  Wor* 
Jhip^  not  confiding  in  outward  Obfervances,  but  in 
the  lifting  up  the  Heart,  and  Dedication  of  the 
Soul  and  Spirit  to  God  •,  fuch  a  Worjhip^  as  was 
agreeable  to  the  Nature  of  God%  for  God  is  a  Spi- 
rit ;  and  they  that  worjhip  him^  muji  worjinp  him  in 
Spirit,  and  in  Truth,  Thefe  Dodrines  being  above 
this  Woman*s  Comprehenfion,  flie  replied-—/  know 
that  Mejjias  cometh  •,  when  he  is  come,  he  will  tell  us 
all  things.  J ef us  faith  unto  her,  I  that  /peak  unto  thee^ 
am  he,  ""  This  Declaration  of  our  Saviour  is  very 
remarkable :  On  this  Roman's  declaring  her  Ex- 
pedation  of  the  Meffiah,  he  tells  her  in  plain  and 
exprefs  Words  that  he  is  the  Perfon — 'e^«'  h^/  0  AotAwy 
(Toi — This  is  what  we  find  him  on  all  other  Occafions 
carefully  avoiding  %  nor  did  he  for  fome  Time  after 
open  himfelf  fo  freely,  either  to  the  Jews,  or  even 
to  his  own  Bifciples ;  nor  were  any  of  his  Difciples 
prefent,  when  he  made  this  Declaration  to  the  Wo- 
man. This  might  feem  ftrange,  did  there  not  ap- 
pear a  Reafon  for  it  from  what  has  been  already 
obferved  :  There  was  not  the  fame  Danger  here  of 
creating  publick  Difturbances  :  The  Samaritans  had 
no  Dealings  with  the  Jews  •,  nor  was  there  any  Rea- 
fon to  fear  they  ihould  make  an  Infurre^lion,  and 
attempt  to  fet  up  him,  a  Jew,  for  their  King :  Nor 

"^  Sec  Locke's  Reafonablenefs  of  ChrlJiianUy,   p.  80,  &c. 

E4  was 


7^         A  View  of  our  Blejfed  Saviour  s  Minijlry, 

was  there  among  them  any  Jealoufy,  or  evil  Difpo- 
fition  towards  him,  or  any  Danger  oi  their  giving 
Information  againll  him,  either  to  xhtjeioijh  Ru- 
lers, or  the  Roman  Governors.  Our  Lord  there- 
fore, who  omitted  no  proper  Opportunity  of  de- 
claring himfelf,  here  in  cxprels  Words  tells  this 
Woman,  that  he  was  the  Chrijl  •,  and  we  find  after- 
wards, that  other  Samaritans^  were  convinced  by  his 
Dodlrine,  that  be  was  indeed  the  Chrijl,  the  Saviour  of 
the  World.  While  he  was  yet  talking  "ujith  the  Wo- 
man^ his  Bifciples  came  from  the  City  with  Provi- 
fions  :  Jefus  told  them  he  had  Meat  to  eat  which  they 
knew  not  of:  They  exprefling  their  Wonder,  he 
replied,  that  his  Meat  was  to  do  the  mil  of  htm  that 
fent  him.,  and  to  fniJJj  his  Work.  And  now,  I  fup- 
pofe,  the  Samaritans  coming  from  the  City  might 
appear  in  View  ^  Jefus  therefore  adds — Say  not  ye, 
there  are  yet  four  Months  ^  and  then  cornet h  Hariejl  ? 
(and  then  pointing  to  the  Samaritans)  behold  I  fay 
unto  you.,  Lift  up  your  Eyes.,  and  look  on  the  Fields,  for 
ibey  are  white  already  to  Harvcjh  Under  the  fame 
Image  he  proceeds  to  teach  them,  that  this  Harvejl 
was  in  fuch  Readinefs,  Men  would  be  fo  well  dif- 
pofed  by  his  Preaching,  and  by  the  Oracles  of  the 
Prophets,  that  they  fliould  find  their  Labour  eafy, 
znA  their  Reward  everlafiing  Life,  *  And  fo  they  af- 
terwards found  it,  particularly  in  this  very  Mace. 
'J'his  Conference  of  our  Lord  with  the  Woman  of 

'  A^s  viii.  6. 

Samaria^ 


A  View  of  our  Blejfed  Saviour  s  Minijlry.  73 

Samaria^  the  flay  he  made  with  the  Samaritans^  and 
the  Hints  he  here  gives  in  this  Difcourfe,  muft 
doubtlefs  appear  ftrange  to  his  Jevoifi  Difciples,  but 
were  defigned  to  wtaa  them  from  their  local  Preju- 
dices, and  may  be  looked  upon  as  feme  of  the  firil 
Openings  of  that  Dodrine  which  was  to  be  gradu- 
ally unfolded,  and  in  due  Time  more  fully  difco- 
vered,  y  that  the  Gentiles  JJoouid  be  Fellow-Heirs ^  and 
of  the  fame  Body^  and  Partakers  of  his  Promife  in 
Chrijl  by  the  GofpeL 

*  From  Samaria  our  Lord  purfued  his  Journey 
into  Galilee^  where  he  was  favourably  received  by 
the  Galileans^  who  had  feen  all  things  that  he  did  at 
Jerufalem  at  the  Feaft, 

From  this  Time  we  have  a  more  full  Account 
of  our  Saviour's  Preaching,  and  Miracles.  St.  Mat- 
thew^ St.  Mark^  and  St.  Luke  here  begin  their  Ac- 
count of  his  Miniftry.  *  They  tell  us  that  he  returned 
in  the  Power  of  the  Spirit  into  Galilee^  and  came 
preaching  the  Gofpel  of  the  Kingdom  of  God^  and  fay- 
ing^ The  Time  is  fulfilled^  and  the  Kingdom  of  God  is  at 
Hand^  repent  ye^  and  believe  the  GofpeL  Here  again 
it  may  feem  ftrange  that  our  Lord  ihould  not  fpeak 
in  more  plain  Terms.  One  would  think  it  was 
now  Time  he  fhould  publickly  open  his  Commif- 
fion,  and  declare  pofitively  that  he  was  the  Chrift. 

y  Eph.  Hi.  6.  *  Joh.  iv.  45^  &c.  *  Luk.  iv.  14. 

Mar.  i.  14,  15.     Matt.iv.  17. 

Inftead 


74         ^^  J^i^'^  of  our  Blejfcd 'Saviour  s  Minijhy, 

Inftead  of  this  he  contents  himfclf  with  ufing  fuch 
Language,  as  his  Fore-runner  had  ufed  before  him, 
and  iuch  as  one  would  think  only  proper  for  his 
Fore-runner  to  uk—The  Kingdom  of  Heaven  is  at 
Hand— Bui  we  have  already  feen  that,  while  the 
Jews  were  poffefled  with  the  Expecflation  of  a  tem- 
poral Mejiab,  he  could  not  publickly  declare  him- 
felf  the  jMeJfmh,  without  great  Danger  of  raifing 
popular  Commotions,  and  thereby  defeating  his 
main  Deflgn  :  He  therefore  thought  it  fufficient  to 
declare,  thTit  the  Time  zv.is  fulfMed^  and  the  Kingdom 
of  God  was  at  Hand — a  Declaration,  which  might 
raife  in  Men's  Minds  an  Expeflation  of  the  Mef-^ 
fiah^  but  could  give  no  Occafion,  or  Encourage- 
ment, to  any  one  to  raife  Diflurbanccs  ;  while  by 
his  Dodlrinc  he  exhorted  Men  to  repent^  and  formed 
their  Minds  to  the  (Iric^cd  Purity  and  Holinefs  ^ 
and  by  his  wonderful  Miracles  continually  con- 
vinced well-difpofed  Perfons  that  he  was  the  C/r//?, 
or  at  Icalt:  prepared  their  Minds  for  the  Reception 
ot  this  Trutli,  which  was  hereafter  to  be  more 
openly  taught,  after  his  Refurre^tion  and  Afcen- 
fion.  '^  It  has  been  already  obfervcd  that  the  King- 
dom of  Gcd^  or  the  Kingdom  of  Heaven^  was  a  known 
Phrafe  among  the  Jcivs  for  the  State  of  Things 
under  the  Meffuih.  They  had  learnt  from  '  the 
Prophet  Daniel^  and  other  Places  of  Snipture^  that 

*•  \\  65.  '  Dr.n.  \ii.  »  3,  14. 

ti^C 


j1  View  of  our  Blejfed  Saviour  s  Minijlry*        ye 

the  Son  of  Man  fliould  come,  and  there  Jljould  be 
given  him  Dominion^  and  Glory ^  and  a  Kingdom^  that 
all  People^  Nations^  and  Languages  Jhould  ferve  him. 
Nor  were  they  miftaken  in  their  Expedations.  Our 
Lord  was  tnis  Son  of  Man  \  and  a  Kingdom  was  to  be 
given  him,  though  different  in  its  Nature  and  Com- 
mencement from  what  the  Jews  expedled.  '^  He 
was  born  King  of  the  Jews  :  "  To  this  Truth  through- 
out his  whole  Life  he  bare  IVitnefs  :  This  was  the 
Gofpel,  or  glad  Tidings,  that  he  preached:  But  then 
^  this  Kingdom,  though  already  in  fome  Senfe  begun, 

**  Matt.  li.  2.  '^  Joh.  xviii.   37. 

^  The  Kingdom  of  God y  or  of  Heaven,  fignifies  (as  wc  have 
feen)  tbe  Kingdom  of  the  Mejfiah  ;  but  as  the  Mejfiah  was  not 
all  at  once  invelled  with  his  Regalities^  but  was  to  be  by  fe- 
veral  Steps  advanced  to  Dominion  and  Gloryt  fo  the  Kingdom  of 
God  in  Scripture,  with  regard  to  the  Time,  of  its  Commence- 
ment, bears  different  Senfes.  In  one  Senfe  the  Kingdom  of 
God  commenced  from  our  Lord's  Birth,  or  firil  Entrance  on 
his  Miniftry  :  Thus  Matt.  xii.  28.  our  Lord  tells  the  Phari- 
fees  that  the  Kingdom  of  God  was  come  unto  them  j  and  again, 
Luk,  xvii.  21,  the  Kingdom  of  God  is  within,  or  among  you.  An- 
other Commencement  of  this  Kingdom  was  at  our  Lord's  Re- 
furreclion,  and  Afcenfion,  when  alJ  Fewer  was  given  to  him  in 
"Heaven  and  Earth :  Thus  Luk.  xix.  12.  our  Lord  compares 
him f elf  to  a  'Nobleman ,  who  was  going  into  a  far  Country  to  rc' 
ceive  for  himfelf  a  Kingdom,  Again,  as  our  Lord  mofl  remark- 
ably difplayed  his  Regal  Power  in  the  Punifhment  of  the 
Jews,  and  Peftruftion  of  feriifalem,  his  Kijigdom  is  often  dated 
from  thence  :  Thus  A/<7//.  xvi.  28,  he  tells  the  Jews  that  there 
were  fame  Jianding  there,  which  Jkould  not  tajle  of  Death,  till  they 
favj  the  Son  of  Man  coming  in  bis  Kingdom,     Lailly,  there  is 

l^iU 


76         A  View  of  our  BleJJ'ed  Saviour  s  Minijlry. 

yet  was  not  to  commence  in  Glory  and  Dominion^ 
till  after  his  Rerurre(5ti()n,  and  Alcenfion.  And 
therefore  with  the  grcatcfl  Propriety,  as  well  as 
Prudence,  he  preached,  faying — Ihe  Time  is  Jul- 
jilled^  and  the  Kingdom  of  God  is  at  Hand, 

During  onr  Lord's  Abode  in  G  ah  tee  we  find  him 
preachings  and  zvcrking  A'liracles  every  v;Iiere,  openly 
and  publickly.  ^  He  ivent  about  all  Galilee y  teaching 
in  their  Synagogues^  and  preaching  the  Go/pel  of  the 
Kiyjgdom^  and  healing  all  manner  cf  Suknefs^  and  all 
manner  of  Difeafe  among  the  People,  His  Miracles 
were  many,  great,  and  unexceptionable,  all  of  them 
of  the  beneficial  Kind.  ^  They  brought  unto  him  all 
fi.k  People  that  were  taken  with  divers  Difeafes,  and 
Torments^  and  he  healed  them.  The  mod  inveterate 
Diflempers,  and  thofe  which  were  commonly 
thought  incurable  by  any  Art,  he  inflantly  cured. 
'  I'he  Paralylicky  ^  the  Lepers.,  '  and  thofe  at  the 
Point  of  Death  he  re  do  red  :  And  this  he  did  with- 
out the  Ufe  of  any  natural  Means,  "^  by  a  Touch, 
•>   or    a   Word's    fpeaking.     He   healed  the  Noble- 

flil!  anoihcr  Commencement  of  CbrijCs  Kingdom  yet  to  come 
at  the  D,2y  of  Judgment^  zvhen  the  Son  of  Man  JJjall  ft  upsn  the 
Throne  of  bis  Ghry^  and  judge  the  ^ick  and  the  Dead,  at  bis  Ap- 
pearing ,  and  hii  Kingdom .     M a 1 1 .  x x  v .  3  i .      2  Ti m .  i v .  i . 

^  Matt.  iv.  23.     Mar.  i.  39.     Luk.  iv.  44..         ^  Matt.  Iv. 
24.       Mar.  i.  32,  c^c.        Luk.  iv.  40.  '  Malt.  ix.  2,  &c. 

Mar.  ii.  3,  &c.  Luk.  v.  18,. ^c.  •'  Mar.  i.  40,  ^c.  Luk. 
V    1  2,  Arc.  '  Joh.  iv.  46,  i<.z.  '"  Matt.  viii.  3.  1  5. 

Luk.  iv.  40.  Mar.  i.  41.  Luk.  v.  13.  "  Malt.  i.\.  6,  cScc. 
Mar.  ii.  11,  kz,  Luk.  v.  24,  Jcc. 

man^s 


A  View  of  our  Blejfed  Saviour  s  Minijlry.         77 

marCs  Son  as  Capernaum,  without  ever  feeing  him, 
only  by  /peaking  the  Word.    °  He  alfo  caft  out   tH 
Spirits  with  his  Word^  and  the  Devils  came  out  of  ma- 
?ry,  crying  out,  and  faying,  nou  art  Chrift,  the  Son  of 
God,     He  relieved  all  Peribns  who  came  to  him 
without  Exception,  theNohleman's  Son,  Peter'*s  JVife*s 
Mother ;  all  that  had  any  Jick  with  divers  Bifeafes, 
brought  them  unto  him,  and  he  laid  his  hands  on  every 
one  of  them,  and  healed  them.     His  Miracles  were 
wrought  in  their  ^  Cities,  and  in   their  "^  Synagogues^ 
before  great  Multitudes  of  People,  '  when  there  were 
Pharifees  and  Dolors  of  the  Law  fitting  by,  which 
were  come  out  of  every  Town  of  Galilee,  and  Judaea,  and 
Jerufalem^  who  were  ready  to  raife  Objedtions,  and 
capable  of  making  the  ftridlefl  Enquiry.  And  great 
was  the  Efficacy  of  his  Preaching  and  Works.  *  He 
was  glorified  of  all ;  '  and  the  Fame  of  him  went  out 
into  every  Place  of  the  Country  round  about,  "  Great 
Multitudes  of  People  every  where  attended  him,  and 
flayed  him  that  he  fhould  not  depart  from  them,  "^  And 
they  were  all  amazed,  and  glorified  God,  and  his  Ene- 
mies among  the  reft  were  amazed ^  and  filled  with 
Pear,  and  could  find  nothing  to  objedt  to  the  Truth 
of  his  Miracles. 

'  Matt.  vlii.  16.     Mar.  i.  34.     Luk.iv.  41.     '  Mar.  f.  33. 
<  Mar.  i.  23,  &c.  Luk.  iv.  33,  &c.  '  Luk.  v.  17. 

'Luk.iv.  15.         »  Luk.  iv.  37.        Mar.  i,  2S,  "Matt. 

iv.  25.         Luk.  iv.  42.  "^  Matt.  ix.  8.        Mar.  ii.  12. 

Luk.  V.   26. 

When 


yi         A  Vieiv  of  our  Bhjjed  Saviour  s  Minijlry. 

"  When  our  Lord  firfl  came  from  Jud^ea^  lie 
paflcJ  by  his  own  City  Nazareth^  as  well  knowing 
the  Prejudices  they  had  conceived  againft  him,  and 
went  and  preached  in  other  Parts  of  Galilee.  ^  But 
now,  his  Fame  being  fpread  abroad^  and  his  Mif- 
fion  fuHiciently  attefted,  he,  being  unwilling  to  leave 
his  Countrymen's  Converfion  unattemptcd,  came  to 
Nazareth :  Here,  as  his  Cujlom  zvaSy  he  went  into  the 
Synagogue  on  the  Sabbath  Day,  and  was  employed  by 
the  Minider,  or  Ruler  of  the  Synagogue,  to  read  and 
expound  a  Portion  of  the  Scripture.  It  appears 
from  this  Circumftance,  that  he  was  now  looked 
upon  as  an  extraordinary  Perfon;  this  Office  would 
otherwife  have  been  fcarcely  affigned  to  a  Perfon  of 
his  Birth  and  Education.  The  Miracles  wrought 
in  their  Neighbourhood  had  had  fome  Efre<fl  upon 
them  i  we  find  they  paid  great  Attention  to  him, 
and  were  in  high  Expectation  of  feeing  fome  Mi- 
racle done  by  him,  as  they  had  heard  done  at  Caper- 
naum. Our  Lord  therefore  took  this  Opportunity 
of  preaching  to  them  the  Go/pel  of  the  Kingdom.  He 
cpened  the  Book,  and  whether  accidentally,  or  de- 
fignedly,  found  -^  a  Prophecy  of  Ifaiah,  which  he 
applied  to  hi  mid  f.  He  began  to  fay  unto  them — 
^his  Day  is  this  Scripture  fulfilled  in  your  Lars  ;  and 
fo  went  on  (as  we  may  liippofe)  fartiier  to  explain 

*  Job.  iv.  43,  44.       Sec  Hammond  an  J  G  tonus.  ^  Luk, 

iv.  16,  Sec.      '  Ifai.  Ixi.  1,2.     It  was  moll  probably  the  Lcf- 
fon  of  the  Day. 

this 


A  View  of  our  Blejfed  Saviours  Mifiijlry.         75 

this  remarkable  Prophecy,  I  doubt  not  but  this 
Prophecy  was  then  generally  known  and  allowed  to 
belong  to  the  Mefftah.  To  tell  them  therefore  that 
this  Scripture  was  that  Day  fulfilled^  was  a  very  ftrong 
Intimation  that  he  was  the  Perfon  :  And  the  Na- 
zarenes  all  hare  him  Witnefs ;  they  could  not  but 
fee,  and  allow,  that  his  Works  and  his  Preaching 
anfweredthis  prophetical  Defcription  oilfaiah-,  and 
they  could  not  but  wonder  at  the  gracious  Words^ 
which  proceeded  out  of  his  Mouth.  But  there  was 
ilill  in  them  an  evil  Heart  of  Unbelief:  They 
knew  his  Parents  and  Kindred^  and  could  not  be- 
lieve that  Chrift  could  fpring  from  fo  mean  a  Stock  : 
They  were  divided  therefore  between  two  Opinions, 
their  Minds  were  variable,  and  their  Behaviour  in- 
confiftent :  They  expected  to  fee  fome  Miracles 
done  amongft  them  (as  had  been  done  in  their 
Neighbourhood)  and  fome  peculiar  Regard  fhewn 
to  themfelves  as  his  Countrymen.  But  our  Lord^ 
who  knew  their  Thoughts,  upbraids  them  with 
their  Unbelief,  (hews  from  Examples  in  Scripture^ 
that  God^s  Favours  were  free  and  gratuitous,  and 
not  always  conferred  on  thofe  who  thought  they 
had  moft  Reafon  to  expedt  them.  And,  as  the 
Jews  had  great  Notions  of  national  and  local  Pre- 
rogatives, our  Lord  hereby  defigned  to  corred  thefe 
Notions,  and  to  intimate  the  calling  of  the  Gentiles, 
But  they  were  highly  offended  at  this  Difcourfe. 
The  Difappointment  in  feeing  no  Miracle  done  by 

him. 


8o         A  l^teiv  of  our  BlcJJcd  Saviour  s  MiniJIry. 

him,  and  the  Difregard  he  Teemed  to  cxprefs  for 
them,  lb  enraged  them,  that  they  broke  up  their 
Meeting,  rofe  up^  and  tbrttjl  bim  out  of  the  City^  and 
attempted  to  cnjl  him  down  headlong  from  the  Brow 
of  the  Hill :  But  he  miraculoufly  made  his  Efcape 
from  them,  andzvent  his  IFay.  This  Behaviour  of 
the  Nazarcnes  fully  juftifies  our  Saviour's  Condudt 
toward  them.  It  may  well  be  quellioned  whether 
any  Miracles  he  could  have  wrought  would  have 
been  fufficient  to  over-rule  the  Prejudices  they  had 
conceived  againfl  him  :  Or,  if  they  had,  this  might 
poffibly  have  driven  them  into  as  violent  an  Ex- 
treme the  other  way.  Such  Profelytes  would  have 
been  more  likely  to  have  taken  up  Arms  in  Sup- 
port of  their  Countryman,  than  to  have  liftened  to 
the  Do6lrines  of  Humility  and  Meeknefs,  which 
he  came  to  teach  •,  and  therefore  wifely  did  our 
L^r^choofe  rather  to  offend  than  encourage  them. 

•  Jefus  therefore  left  his  o»vn  City,  and  went  and 
dwelt  in  Capernaum:  ^  And  herein  their  Synagogue 
he  cad  out  an  unclean  Spirit  out  of  a  Perfon  pof- 
feffcd.  A  Notion  has  been  lately  advanced,  and 
afcribed  to  the  learned  Mr.  Mede,  that  the  D.fmo- 
niacks  mentioned  in  Scripture  were  no  other  than 
common  Madmen,  or  Epikpticks,  falfcly  fuppofed 
by  i\\tjsws  to  be  pofiefled  by  evil  Spirits:  But 
Scarcely  any  of  the  Inllaficcs  recorded   in  Scripture 

»  Luk.iv.  31.  ^  Mar.  i.  23,  &c.     I.uk.  iv.  33,  &c. 

will 


A  View  of  our  Blejjed  Saviour  s  Minijiry.         8 1 

will  admit  of  this  Interpretation.  We  need  go 
no  farther  for  Proof  of  this,  than  the  Paffage  be- 
fore us^  The  ConfefTion  of  our  Lord,,  which  this 
Perfon  made,  could  fcarcely  come  from  one  under 
the  Fit  of  an  Epilepfy  j  nor  could  the  Convulfions, 
which  he  afterwards  fuffered,  be  the  Effedl  of 
common  Madnefs  :  Much  lefs,  on  either  Suppo- 
fition,  can  we  account  for  the  great  Surprize,  and 
Amazement,  which  all  prefent  exprefled  :  What 
caufe  of  Wonder  could  it  be,  that  an  Epileptick 
from  a  Paroxyfm,  or  a  Madman  from  a  raving 
Fit,  fhould  return  again  to  his  Senfes?  Or  what 
Proof  would  it  be  of  a  Cure  ?  But,  what  ought 
with  all  Cbriftians  to  be  moft  decifive,  is,  that  the 
Evangelifts  exprefsly  aflert,  that  the  Man  had  a  Spi- 
rit of  an  unclean  Devil,  and  that  the  unclean  Spirit 
came  out  of  him  5  and  our  Saviour  himfelf  plainly 
dire6ts  his  Speech  to  the  Spirit — Hold  thy  Peace, 
and  come  out  of  him.  Whatever  Caution  our  Lord 
might  ufe  in  fpeaking  the  Truth,  or  whatever 
Condefcenfion  he  might  fhew  to  the  Prejudices  of 
the  Jews,  it  cannot  be  conceived,  nor  can  any 
Inllance  be  produced,  where  either  he,  or  his 
Apofllesj  faid  any  thing  to  confimi  them  in  any  fu- 
perftitious  Error*  This  Man  therefore  being  pof^ 
feiTed  by  ^;/  unclean  Spirit,  n  is  no  way  ftrange  that, 
when  our  Lord  came  into  the  Synagogue,  this  Spirit 
fliould  be  alarmed  and  troubled  at  his  Prcfence : 
He  exprelTcs  his  Fear,   and  is  forced  to  acknow- 


ledi^e 


8  a  A  View  of  our  Blcffid  Saviour  s  Minrftry. 

ledge  his  Power  and  Authority — -'Ece — ylb! — ri  WI7 
yi)  avi — why  fiouid  you  interfere  with  us  and  trouble  uSy 
thou  Jejus  of  Nazareth  '^  Art  thou  come  to  dejlroy 
us  .^  /  know  thee  who  thou  art,  the  Holy  one  of  God, 
"^  The  fame  Fears  on  other  Occafions  the  Devils 
exprefled  at  our  Lord's  Prefence  j  they  believed  and 
trembled.  But  JeJus  chofe  rather  that  his  Milfion 
fhould  be  attefted  by  (hewing  his  Power  over  the 
Devils,  than  by  any  Teftimony  he  could  receive 
from  them  :  He  therefore  rebuked  this  Spirit,  faying 
— Hold  thy  Peace,  and  come  out  of  him  :  And  imme- 
diately the  Spirit,  having  firil  thrown  the  Man  into 
llrong  Convulfions,  with  a  hideous  Noife  came  out 
of  him,  leaving  him  unhurt.  This  Miracle  filled 
all  Perfons  prefent  with  Amazement.  Perfons  in 
this  Condition  were  generally  thought  incurable 
by  Art  :  There  were  indeed  thofe  who  pretended 
to  exorcife  thefe  Evil  Spirits,  by  Charms  and  In- 
cantations, or  by  Invocation  of  the  Name  of  the 
true  God.  But  our  Lord,  without  any  of  the  ufual 
1  orms  of  Exorcifm,  in  his  own  Name,  and  by  his 

'   See  Matt.  vili.  29.  Mar.  iii.  11.  Luk.  iv.  41. 

Thofe,  who  afTcrt  that  the  Go/pel  Diemoniacks  were  no  other 
th.iti  common  Madmen,  would  do  well  to  inform  U3,  how  all 
thefe  Madmen  came  to  know  that  Jefus  was  the  Chrij}  :  Our 
LorJlxzd  not  yet  publilhcd  this  Truth,  not  even  to  his  own 
Difciples;  and  yet  ihcCc  DtrmoniacJds  in  general  knew  and  ac- 
knowledged it.  bee  Lak.  iv.  41.  Mar.  i.  34.  Matt.  viii. 
rn.     Mar.  v.  7.      Luk.  viii.  2S.     Mar.  iii.  11. 

own 


A  View  of  our  Blcjj'ed  Saviour  s  Miniftry,        83 

own  Authority,  commanded  this  Devil  to  come  out 
of  the  Man — the  People  obferved — %ti  kcht   i^ovcna.? 

This  Miracle  was  alfo  attended  with  fome  very- 
extraordinary  Circumflances.  The  Agonies  the 
Spirit  was  in  at  our  Lord's  Prefence,  the  Con- 
feflion  it  made  of  him,  and  the  Manner  of  its 
departing,  bore  ilrong  Atteflation  to  our  Lord's 
Divine  Power.  This  Perfon  might  pofTibly  ap- 
pear before  like  a  common  Madman;  but  the 
great  Cry  the  Devil  made,  and  the  Convulfions 
he  threw  the  Perfon  into,  when  Je/us  commanded 
him  to  come  out,  were  ftrong  Proofs  both  that  a 
Devil  had  pofTelTed  him,  and  that  he  was  nov/ 
departed  from  him.  Well  therefore  might  all 
be  amazed^  f^y^^gy  What  thing  is  this  t  What  new 
Doctrine  is  this  .^  and  well  might  this  extend  his 
Fame  through  all  the  Country  round  about. 

Another  Malady  generally  thought  incurable 
by  Art,  was  the  Lefrofy,  '^  This  the  Jews  looked 
upon  as  the  Finger  of  God,  a  Difeafe  peculiarly  of 
his  fending,  and  removing,  and  thouglit  it  not 
lawful  for  a  Phyfician  fo  much  as  to  attempt  the 
Cure  of  it :  ^  And  yet  this  our  Lord  cured  only  by 
a  Touch  :  And  he  did  it  in  the  fame  authoritative 
manner  in  which  he  healed  the  D^moniack.  He 
put  forth  his  Hand,  and  touched  him,  faying,  I  will, 

*  See  Hammond  on  Matr.  viii.  *  Matt,  viii,   2,  &c. 

Mar.  J.  40,  &c,         Luk.  v.  12,  kc, 

F  2  be 


84  A  Vieiv  of  our  BleJJcd  Saviour  s  Minijlry. 

be  thou  clean.  And  immediately  the  Leprofy  departed 
from  him.  *"  Lepers  were  required  by  the  Lmw  to 
dwell  alone  by  themfelves,  apart  from  other  Men, 
and  not  to  enter  into  Cities,  or  Places  of  publick 
Concoiirfe  :  And  therefore  this  Man  feems  to  have 
been  guilty  of  an  Irregularity  in  coming  into  the 
City  after  J  ejus :  But  his  Faith  and  Humility,  and 
the  fad  Condition  he  was  in,  moved  our  Lord's 
CompafTion  :  ^  However,  though  he  would  not 
refufe  to  relieve  him,  yet  he  took  all  pofTible  Care 
to  give  no  Offence  :  He  moft  eamejlly  charged  him 
to  tell  no  Man,  and  fent  him  in  all  Hade  imme- 
diately    away — Kcw   IfJ.'ltiy.r^irri.y.ivQj'   oZtco    i'AiCii     i^iCoLlAf 

tjjJTov.  The  many  Miracles  he  had  already  wrouglit 
had  drawn  together  a  great  Concourfe  of  People, 
and  railed  in  all  Men  a  high  Opinion  of  him. 
The  Fame  therefore  of  fuch  a  Miracle  as  this> 
might  have  driven  the  People,  already  heated,  tQ 
lome  Extravagance.  Other  Perfons  in  the  fame 
Condition  might  have  reforted  to  him  for  Cure, 
and  broken  through  the  Bounds  affigned  them  : 
This  mull  have  occafioned  great  Confufion  and 
Didurbancc;  and   he  hiuifclf  would  have  been  in 

f  Lev.  xiii.  45,  46. 

t  Our  Aor^/ doubtlcfs  healed  many  Lf/^rrs  (Tec  Maff.  xi.  5.) 
and  gave  Power  to  his  Apojlles  to  do  the  like  (fee  Matt.  x.  8.J 
but  there  is  but  one  particular  Inftancc  befidcs  this  recorded 
in  the  Goffcls.  Luk.  xvli.  12.  Thefc  Jlocd  afar  rff^  and  did 
not  come  near  our  lord\  and  ihcfe  too  ho  commanded  io Jli^jt 
tktmjdvei  t9  the  Prujls, 

Danger 


A  View  of  our  BleJJed  Saviour  s  Minijlry.         8  5 

Danger  of  being  accufed  as  a  Breaker  of  the  Law. 
We  find  accordingly,  that  when  the  Matter  was 
fublijhed  and  blazed  abroad,  he  found  it  necefTary  to 
retire  into  dejert  Places,  and  could  710  more  openly 
enter  into  the  City.  Prudently  therefore  did  our 
Lord  charge  this  Leper  to  tell  no  Man,  but  go,  and 
jhew  himjelf  to  the  Prieft,  and  offer  for  his  cleanfingy 
according  as  Mofes  commanded,  for  a  l^eftimony  unto 
them.  Thefe  laft  Words  are  capable  of  different 
Senfes.  The  Meaning  may  be,  that  this  would 
be  a  Proof  to  the  Jews  that  he,  and  his  Followers, 
carefully  obferved  the  Law  ^  or  our  Lord  might 
mean,  that  the  Sentence  of  the  Prieft,  and  Ac- 
ceptance of  the  Gift,  would  be  a  full  'Tefiimcny 
and  Proof  of  the  Reality  of  the  Cure,  and  Cer- 
tainty of  the  Miracle.  And  pofTibly  for  this 
Reafon  alfo  our  Lord  might  be  unwilling  the  Mi- 
racle fhould  be  divulged,  till  it  was  thus  authen- 
tically attefted.  But  this  Man,  notwithflanding 
he  was  fo  ftridly  charged,  publifhed  ar^d  blazed  abroad 
the  Matter,  which  obliged  our  Lord  to  retire  into 
dejert  Places. 

^  JJtLs,  after  fome  Bays  fpent  in  Retirement  and 
Prayer  in  the  Wildernefs,  returned  again  to  Ca- 
pernaum. His  coming  was  immediately  noijed 
abroad,  and  flraightway  many  were  gathered  together y 
and  amongft  the  reft  there  were  Pharijees  and  Boo 

*  Matt,  Ix.  I,  2,  &c.       Mar.  ii.  i,  &c.       Luk.  v.  17,  &c. 
F  3  tori 


86  A  Vicii)  of  our  Blejfcd  Saviour  s  Mintjlry. 

tors  of  the  Law,   which  were  come  out  of  every  Town 
of  Galilee y  and  Jiid<tay  and  Jerujalem.     While  to 
thefe  he  'preached  the  IVord^  they  brought  to  him  a 
Man  ftck  of  the  Palfy,  lying  on  a  Bed,  and  not  being 
able  to  come  7iigh  unto  him  for  the  Prefs, '  they  let  him 
down  through  the  Top  of  the  Houfe.     This  Man 
Jejus  healed  by  a  Word's  fpeaking,  in  a  Way  ftill 
more  authoritative,   and  more  exprefTive  of  his 
tjivine  Power,   than  in   the  former  Cafes :    l^hen 
hefaw  their  Faith,  he  f aid  unto  the  Sick  of  the  Pal/y  — 
Son,  thy  Sins  be  forgiven  thee.     This  Speech  gave 
Offence  to  the  Scribes  and  Pharijees :  They  thought 
it  no  lefs  than  Blajfhemy  for  any  one  to  pretend 
to  forgive  Sins,   but  God  only.     But  ■  though   they 
kept  their  Thoughts  to  theinfelves,  Jcfus  fhewed 
himfelf  privy  to  what  paffcd  in  their  Hearts:  lie 
perceived  their  Thoughts,  and  f aid  unto  them — IVhy 
Keajon  ye  thefe  things  in  ;  our  Hearts  ?    Whether  is  it 
eafier  to  fay  to  the  Sick  of  the  Paljy,  thy  Sins  be  for- 
givoi,  or  to  fay,  Arife,  take  up  thy  Bed,  and  walk  ? 
And  then    fpeaking  the  Word,   he   immediately 
healed  the  Paralytick,  and  from  thence  taught  them 
to  infer,  that  the  Son  of  Man  had  Power  on  Earth 
io  forgive  Sins,  thus  fetting  forth  his  Divine  Au- 
thority in  fuch  a  Manner,   that  they  could  not  lay 
hold  of  it,  or  make  any  Exception  a.'^ainfl  it.  And 
they  were  all  amazed,  and  they  glorified  God,   atki 

*  Sec  Shanvs  Travclr,  p.  277. 

%u^e 


A  View  of  our  Blejjed  Saviour  s  Miniftry.         Zj 

were  filled  with  Fear^  J'^ying,  We  have  Jeen  Jirange 
things  to  day. 

^  Our  Lord^  during  his  Abode  this  Year  in  Ga- 
like,  called  feveral  Difciples,  Simon  Peter,  Andrew, 
James,  and  John,  the  Sons  of  Zebedee,  and  ^  Matthew 
the  Publican,  Thefe  had  fome  of  them,  moft 
probably  all,  been  his  Di/ciples  before ;  but  now 
they  were  called  upon,  not  only  to  believe  in  him, 
but  to  forfake  their  Trades  and  Employments, 
their  Houfe  and  Kindred,  and  be  his  conftant  Fol- 
lowers and  Companions,  that  they  might  be  Wit- 
nefles  to  the  World  of  his  Miracles  and  his  Doc- 
trine. The  Call  of  Peter,  Andrew,  James,  and 
John,  was  accompanied  with  a  miraculous  Draught 
of  Fijhes,  "They  had  toiled  all  the  Night,  and  taken 
nothing  ;  hut  at  his  Word  they  let  down  the  Net,  and 
enclofed  fuch  a  Multitude  of  Fifhes,  as  filled  their  two 
Ships,  Jo  that  they  began  to  fink :  They  exprefling 
their  Afionijhment,  he  bade  them  follow  himy  and  he 
would  make  them  Fifhers  of  Men. 

^  Matt.  iv.  1 8,  &c.  Mar.  i,  i6,  &c.  Luk.  v.  i,  &c. 
-*  Matt.  ix.  9.         Mar.  ii.  14.         Luk.  v.  27,  28, 


F  4  C  H  A  ?• 


88  A  View  of  our  Blejcd  Saviour  s  Minijlry, 


C  H  A  P.     IV. 

•^  XT  EXT  Year,  at  the  Feaft  of  the  Pajovery 
-L^  Je/iis  went  again  to  Jerufalem,  where  he 
healed  the  impotent  Man  at  the  Pool  of  Bttbefda. 
"  Various  have  been  the  Opinions  of  learned  Men 
about  the  Cures  faid  to  be  wrought  at  this  Pool 
of  Be  the/da.  I  am  afraid  we  have  fcarce  Liglit 
enough  to  determine  any  thing  herein  v/ith  any 
Certainty.  The  Evangelifl  mentions  it  only  in- 
cidentally, by  way  of  Introduction  to  his  Narra- 
tion of  the  Cure  wrought  by  our  Saviour.  All 
therefore  that  concerns  my  prefent  Purpofe  to  ob- 
ferve,  is,  that  this  poor  Man  had  laboured  under  an 
Infirmity  thirty  and  eight  Tears ^  and  was  now  wait- 
ing, and  had  long  waited  in  vain,  at  this  Pool  for 
a  Cure,  which  he  expedbed  from  fome  Virtue  in 
thefe  IVaters.  Our  Lord  here  found  him,  and 
compafTionating  his  Cafe,  healed  him  immediately, 
only  by  a  Word's  fpeaking  :  He  fpake  with  Au- 
thority— Rifey  take  up  thy  Bed,  and  zvalk — Jnd  im- 
fnediately  the  Man  was  made  whole,  and  took  up  his 
Bed,  and  walked.  The  Evangelifi  here  remarks, 
that  on  the  fame  Day  was  the  Sabbath.  Our  Lord 
feems  often  purpofely  to  havx  chofen  this  Day 

"*  Joh.  V.  I,  SiC.         ■  Sec  the  Commentators  and  the  Bp. 
of  Rachijltrs  and  Dr.  Stebiing''j  Anfwcrs  to  Woolftoti. 

for 


A  View  of  our  Bleffed  Saviour  s  Minijlry.         89 

for  the  exertion  of  his  miraculous  Powers,  proba- 
bly with  Defign  to  correal  the  fuperftitious  No- 
tions which  the  Jews  had  entertained  of  the  Ob- 
fervance  of  the  Sabbath,  °  He  had  before  at  Ca- 
pernaum caft  out  an  unclean  Spirit  on  the  Sabbath- 
Day  :  P  He  healed  the  fFoman,  which  had  a  Spirit 
of  Infirmity  eighteen  Tears ^  on  the  Sabbath-Day : 
^  And  on  this  Day  he  healed  the  Man  who  was 
horn  blind.  And  fometimes  he  juftified  his  con- 
du6t  herein  by  fuch  unanfwerable  Reafons,  as 
confounded  his  Adverfaries.  '  When  in  the  Syna- 
gogue he  faw  a  Man^  which  had  a  withered  Handy  he 
firfl  afked  them,  whether  it  was  lawful  to  do  Good  en 
the  Sabbath-Days y  or  to  do  Evil  ?  to  fave  Life^  or  to 
kill?  »  And  he  farther  argued  that  they  themfelves 
would  take  Pains  to  fave  the  Life  of  a  Sheep  on 
the  Sabbath-Day y  and  that  a  Man  is  better  than  a 
Sheep y  wherefore  it  is  lawful  to  do  well  on  the  Sabbath- 
Days,  And  then,  when  he  found  they  could  anfwer 
nothing  to  fuch  cogent  Reafons,  he  healed  the 
Man.  In  like  manner,  in  the  Cafe  before  us, 
he  not  only  healed  this  impotent  Man  on  the  Sab- 
bath-Day y  but  commanded  him  to  take  up  his  Bed 
and  walk,  '  This  was  contrary  to  the  Law,  and 
punilliable  with  Death:  But   our  Lord  being   a 

•  Mar.  i.  CI,  &c.  p  Luk.  xiii.  10,  &c.  ^  Joh.  ix. 

14.         '  Matt,  xii.9,  &c.  Mar.  iii.  i,  &c.         Luk.  vi. 

6,  &c.  •  See  alfo  Luk.  xiii.  15,  &c.  *  See  Jer.  xvii. 

^i.         Num.  XV.  32,  &c.       Lig/jf/ooi  Harmon. 

Prophet, 


9^  A  View  of  our  Bleffed  Saviour  s  Minijlry, 

Prophet,  had  Authority  to  difpcnfc  with  fiich  kind 
of  Laws,  according  to  the  Notions  of  the  Jrxs 
themfelves  :  He  therefore  feems  to  have  given 
this  Comnnand  to  the  Man,  both  to  corredl  their 
fupcrflitious  Notions,  and  alfo  to  make  the  Mi- 
racle more  piiblickly  taken  Notice  of,  and  give 
himfelf  an  Opportunity  of  afferting  his  Miffion. 
The  Jews  immediately  took  Offence,  when  they 
faw  this  Man  cdnying  bis  Bed  on  the  Sabbath-Day : 
He  in  his  own  Juftification,  told  them,  that  the 
Perfon  zvho  made  him  whole,  bade  him  take  up  his 
Bedy  and  ivalk  :  But  wlio  this  Perfon  was  he  could 
not  inform  them,  Jcfiis  having,  to  avoid  the  Con- 
courfe  of  People,  convey ed hitnfelf  away  y  immediately 
after  he  had  wrought  this  Miracle.  However  foon 
after,  Jejus  met  this  Man  in  the  Temple ,  and  /aid 
unto  him,  Behold  thou  art  made  whole,  fin  no  more,  left 
a  worfe  thing  come  unto  thee.  The  Man  now  difco- 
vering  that  it  was  Jcjus  who  had  made  him  whole, 
went  and  told  the  Jews.  They,  inftead  of  being 
convinced  by  fo  notable  a  Miracle,  were  offended 
becaufe  it  was  wrought  on  the  Sabbath-Day:  "  And 
they  made  fearch  after  him,  and  thought  to  ar- 
raign him,  and  punifli  him  capitally  for  this  Of- 
fence. He  foon  appeared  before  them,  and  jiifli- 
fied  what  he  had  done.    '"  Dr.  Lightfoot  is  of  Opi- 

^  Ltghtjcct  Harm.   p.  670      It  is  faid  (v.  15.)  \\iix.  tht  Man 
departed  and  told  the  Jc~x't.     It  was   not  therefore  the  commoa 

PeopU, 


A  View  of  our  BleJJed  Saviour  s  Minijlry.         9 1 

nion,  that  Jejus  was  convened  before  the  Sanhedrimy 
and  made  the  following  Defence  there  in  open 
Court :  He  anjwered  them — My  Father  worketh 
hitherto,  and  I  work:  The  Meaning  may  be  thus 
exprefTed — You  queftion  me  for  breach  of  the 
Sabbath ;  but  God,  who  is  my  Father,  did  not  fo 
reft  from  all  Work  on  the  Sabbath-Bay,  but  that 
ever  fince  he  hath  done  Works  of  Prefervation 
and  Mercy  every  Day  :  Why  then  may  not  I,  his 
Son,  do  the  like  without  Exception  ?  This  only 
the  more  enraged  the  Jews.  To  call  God  his  Fa- 
ther, and  to  claim  the  like  Prerogative  with  him, 
was,  they  thought,  to  make  hhnjelf  equal  with  God  \ 
(and  fo  indeed  it  was)  and  therefore  they  were 
ftill  moredefirous  of  putting  him  to  Death.  Here- 
upon he  aflerts  his  Divine  Miflion  with  all  Bold- 
nefs  and  Freedom,  and  lays  before  them  the  Proofs 
of  it»  He  tells  them,  that  he  pretended  to  do  no- 
thing by  his  own  Power  and  Authority  ;  but  yet 
had  faid  no  more  than  he  could  juftify ;  for  th^ 
Father  had  given  the  Son  equal  Power  and  Autho- 
rity with  himfelf;  and  that  by  this  Power  he 
fhould  do  greater  Things  than  theje-,  that  the  Dead 
fhould  at  his  Summons,  be  raijed:  'The  Hour  is 
coming,  and  now  is,  (which  feems  to  relate  to  the 

People,  (who  were  doubtlefs  many  of  them  there  In  the  Tem- 
ple) it  muft  be  fome  particular  Perfons,  probably  Perfons  in 
Authority,  who  had  queftioned  this  Man  for  carrjing  his  Bed. 

Bead 


92         A  View  of  our  BleJJ'cd  Saviour  s  Minijlry, 

Bead  he  raifed  to  Life  again  during  the  Time  of 
his  Mini  dry)  when  the  Dead  JJjall  hear  the  Voice  of 
the  Sen  of  God,  and  they  that  hear  jhall  live.  He 
tells  them  that  the  Father  had  fent  him;  that  all 
Men  ought  to  honour  the  Son,  even  as  thc^  honour  the 
Father,  and  that  he  that  believeth  his  V/ord,  and 
helievsth  on  him  that  Jen  t  him,  hath  everlajling  Life  ; 
that  the  Father  had  given  him  Authority  to  execute 
judgment  alfo ;  and  that  the  Hour  was  coming,  in  the 
which  all  that  were  in  the  Graves  Jhould  hear  his 
Voice y  and  come  forth,  they  that  have  done  Good,  unto 
the  Refu-rre5iion  of  Life,  and  they  that  have  done  Evil 
unto  the  Rejurretiion  of  Damnation,  Finally,  for  the 
Proof  of  his  Miflion,  he  refers  them  to  the  Tefti- 
mony  of  John  -,  to  the  Teftimony  of  his  own  Mi- 
racles, '^^  and  of  God  himfelf  in  the  Voice  from  Hea- 
'  ven,  and  to  the  Scriptures  of  the  Old  Tefament ;  and 
concludes  with  a  fevere  Reproof  of  their  Unbelief 

*  This  I  fuppofe  he  mr.y  allude  to  v.  37 — And  the  Father 
him/elj\  ivhich  hath  fent  wr,  hath  borne  IFifne/s  of  me.  The 
Words  that  follow  are  fomewhat  obfcure,  and  are  very  diffe- 
rently interpreted  by  the  Commentators.  They  may  perhaps 
be  bcft  underftood  as  an  Objection,  in  this  Manner — You  will 
fay,  that  you  never  heard  this  Voice  of  the  Father^  nor  Ja^jj  this 
luminous  A^pearan^e — To  which  the  Anfwcr  is — A'cr  have  you 
his  Word  abiding  in  you;  /Iryou  believe  not  him  <whom  he  fent ^ 
You  believed  not  the  Tell imony  which  ^0/'// gave  of  this  Vifion, 
which  you  would  have  done,  if  you  had  been  rightly  difpofcd 
to  bcliove  the  Truth,  he  being  undonbtcdly  a  Teacher  fent 
from  God. 

and 


A  View  of  our  BleJJed  Saviour  s  Minijlry.         03 

and  Hardnefs  of  Heart.  We  fee  here  a  plain  and 
full  Declaration  ot  his  Divine  MilTion.  He  calls 
himfelf  the  Son^  the  Son  of  God,  he  afTerts  that  the 
Father  fent  him,  and  lays  before  thenn  the  proper 
Proofs  of  his  MifTion.  He  feems  to  have  been 
willing  to  make  an  Experiment  whether  they 
would  receive  him  or  not  -,  at  the  fame  time  the 
Drift  of  his  whole  Difcourfe  is  to  declare  himfelf  a 
fpiritual  Mejfiah,  The  Powers  he  afcribes  to  him- 
felf are,  the  raifing  theDead,  ?^nd  judging  the  World \ 
and  the  Rewards  he  promifes  to  his  Followers  are 
Salvation^  a  happy  Rejiirre^iion^  and  everlafting  Life, 
He  fays  nothing  of  his  Kingdom^  nor  does  he  drop 
one  Word,  which  might  induce  \)[i^Jews  to  miftake 
him  for  their  temporal  Prince  \  and,  though  his 
whole  Difcourfe  tends  to  declare  and  prove  him- 
felf to  be  the  Chrift^  yet  he  never  in  exprefs  Terms 
gives  himfelf  this  Title,  or  any  other  which  might 
import  temporal  Dominion.  Add  to  this,  that  the 
Offence  given  by  this  Cure  wTOUght  on  the  Sab- 
bath-Dayy  and  the  fevere  Rebukes  mixed  with 
thefe  Declarations  of  himfelf,  mufl  tend  to  alienate 
the  Affe6lions  of  thofe  whofe  Minds  were  wholly 
fet  on  fecular  Power,  or  Profit.  We  may  farther 
here  obferve,  how  our  Lord  takes  all  Occafions  to 
raife  fpiritual  Inftruclion,  from  every  Incident  and 
Objed  that  occurred.  From  his  Power  exerted  in 
healing  this  impotent  Man ,  he  makes  an  eafy  Tran- 
fition  to  his  Power  of  raifmg  the  Dead ;  and  from 

thence 


94        -^  J'^^^"^  of  our  Blejfed  Saviour  s  Minijlry, 

thence  takes  Occafion  to  infrriicl:  the  "Jcujs  in  the 
Doftrine  of  a  general  Refurre^ion,  and  Future 
Judg'.nent, 

What  Effed  this  Difcoiirfe  had  upon  the  Jews 
we  arc  not  told  j  only  we  find  by  their  fubfequent 
Behaviour,  that  they  were  highly  offended.  Pro- 
bably the  Notoriety  or  Greatnefs  of  the  Miracle, 
and  the  Jullnefs  of  his  Reafonings,  to  which 
they  could  reply  nothing,  might  oblige  them  to 
difniifs  him.  We  find  he  efcaped  their  Rage,  and 
continued  flill  to  reprove  their  fuperflitious  At- 
tachment to  outward  Obfervances,  and  parti- 
cularly their  rigid  Notions  with  regard  to  the 
Sabbath, 

y  Soon  after  this,  as  he  was  going  through  the 
Corn-Fields  on  the  Sabbath-day ^  his  DifcipleSy  being 
hungry,  plucked  the  Ears  of  Corny  and  did  eat,  rub- 
bing them  in  their  Hands.  They  liad  probably,  be- 
ing employed  in  Attendance  on  their  Mailer,  neg- 
lected to  take  their  ufual  Meals,  and  therefore 
they  wanted  fome  fuch  Refrefhment.  But  this  gave 
OlTence  to  fome  of  the  Phnrijees :  This  plucking 
of  the  Earsy  and  rubbing  out  of  the  Corny  they  feem 
to  have  looked  upon  as  a  kind  of  Reaping,  at  leall 
a  Work  no^  to  be  performed  on  the  Sabbath-day, 
But  our  Lc;v/ jullificd  this  Adion  of  his  Difciplcs, 
Firfl,  from  the  Example  o{  David y  who  in  a  like 

y  Matt.  xll.  I,  SiC,        i\Iar.  ii.  23,  Sec.        Luk.  vi.  i,  c<Lc. 

Cafe 


A  View  of  our  Blejfed  Saviour  s  Mmtjlry ,         g^ 

Cafe  of  Neceffity,  eaf  the  Shew-Bread,  which  by 
the  Law  was  appropriated  to  be  eaten  only  by  the 
Priefts :  Secondly,  from  the  Example  of  the  Priefts, 
who  perform  all  Works  that  are  neceflary  for  the 
Service  of  the  Temple,  though  otherwife  accounted 
among  fuch,  as  are  prohibited  on  xht  Sablath  -,  and 
therefore  his  Bifciples  who  were  engaged  in  At- 
tendance on  him,  might  plead  the  like  Exemp- 
tion :  For  (faith  he)  in  this  Place  is  one  greater  than 
the  "Temple.  Here  he  afTerts  his  divine  Authority, 
but  yet  in  fuch  Terms,  as  they  could  not  eafily  lay 
hold  on.  And  again — 1'he  Son  of  Man  is  Lord 
even  of  the  Sabbath-Day — which  Words  are  fome- 
what  obfcure,  and  pofTibly  intended  fo  to  be  ;  but 
I  doubt  not  but  they  were  defigned  to  intimate, 
that  he  had  Authority  to  difpenfe  with  any  fuch 
Ordinances.  Laftly,  he  teaches  them  that  all  fuch 
Laws  are  to  give  way  in  Cafes  of  NecefTity — But 
if  ye  had  known  what  this  meaneth^  I  will  have  Mer- 
cy, and  not  Sacrifice,  ye  would  not  have  condemned  the. 
guiltlefs. 

^  The  fame  Do6lrine  he  taught  in  one  of  their 
Synagogues,  where  he  healed  a  Alan,  whofe  Right 
Hand  was  withered. 

.  Thefe  Miracles,  one  would  have  thought,  might 
have  been  fufficient  to  convince  the  mod  incre- 
dulous :  But  ftrong  Prejudices,  and  Motives  of 

'  Mntt,  xli,  9,  &c.         Mar.  iii.  i,  kQ.         Luk.  vi.  6,  c^c. 

Intereil, 


o6         A  View  of  our  BlcJ/cd  Saviour  s  Minijlry^ 

Intercfl:  weighed  down  the  Scale  on  the  other  Side. 
The  Pharijces  faw  their  Credit  and  Authority 
attacked,  and  their  Traditions  and  Ordinances 
flighted :  Jefus  was  not  fiich  a  M^Jfiah  as  they 
looked  for ;  he  did  not  come  in  that  Pomp  and 
Parade  which  they  expected ;  his  Birth  and  Ap- 
pearance was  mean,  no  way  calculated  to  anfwer 
their  ambitious  Views  and  Expedlations ;  they 
could  not  expedl  from  him  Preferment  for  them- 
felvcs,  nor  Deliverance  for  their  Nation  ".  His 
Doctrine  appeared  to  them  fbrange,  no  way  agree- 
able to  their  preconceived  Notions  :  He  treated 
them  with  very  little  Ceremony;  he  neither  flat- 
tered their  Vanity,  nor  Toothed  them  in  their  Pre- 
uidices,  but  on  all  Occafions  freely  expofed  and 
rebuked  them.  His  Miracles  indeed  they  could 
not  quefl:ion,  nor  could  they  anfwer  his  Argu- 
ments :  But,  as  they  were  fl:rongly  prejudiced 
againfl:  them,  ^  tliis  ferved  only  to  ///  them  with 
Madnefs^  and  enrage  them  the  more  againfl: 
him.  ^  They  therefore  entered  into  a  Confederacy 
with  their  Enemies  the  llerodianSy  and  confultcd 
togetlier  with  them  the  Means  of  dejlroying  him. 
As  Hcrcd  held  his  Kingdom  of  the  Romans,  fo  his 
Courtiers,  and  thofe  of  his  Party  were  called  He- 
rodians.  Thefe  were  in  the  Interefl:  of  the  Romans, 
and   acknowledged  their  Authority,  whereas  the 

•  Luk.  vi.  II.         ^  Matt.  x'li.  14.  Mar.  iii.  6. 

Pbarifees 


A  P'iew  of  our  BkJ/eJ  Saviour  s  Minijiry,         97 

Pharifees  looked  upon  the  Roman  Government  as 
an  Ufurpation.  Thefe  Perfons  could  not  but  look 
upon  any  one  with  a  jealous  Eye,  who  was  thought 
to  be  the  Chrijl  ♦,  and  therefore  they  were  ready  to 
enter  into  an  AfTociation  with  the  Pharifees^  who, 
though  with  a  different  View,  fought  the  Deftruc- 
tion  of  Jefus.  Our  Lord^  fearing  the  Effeds  of  fo 
powerful  a  Combination,  was  obliged  to  take  Re- 
fuge in  Privacy  and  Retirement.  '^  He  therefore 
withdi^w  himfelf  with  his  Difciples  to  the  Sea.  '^  St, 
Matthew  on  this  Occafion  obferves,  that  by  this 
Means  Ifaiah's  Prophecy  was  fulfilled — *  Behold  my 
Servant  whom  I  have  chofen^  my  beloved^  in  whom  my 
Soul  is  well  pleafed :  I  will  put  my  Spirit  upon  him^ 
and  he  fJoall floew  Judgment  to  the  Gentiles,  He  Jhall 
not  ftrive^  nor  cry^  neither  Jhall  any  Man  hear  his  Voice  ~ 
in  the  Streets :  A  hruifed  Reed  jhall  he  not  breaks  and 
fmoaking  Flax  Jhall  he  not  quench^  till  he  fend  forth 
Judgment  unto  Vi^ory,  We  have  here  a  plain  Ac- 
count of  our  Saviour*s  Procedure,  and  the  very 
fame  we  have  before  given.  The  Pharifees,  the 
governing  Party  among  the  Jews,  were  now  highly 
incenfed  againft  him  j  and  the  Herodians,  the  Party 
in  the  Roman  Intereft,  had  joined  them.  Plad  our 
Lord  then  continued  openly  to  preach  and  work 
Miracles,  it  muft  have  occafioned  publick  Diflurb- 
ances :  The  Pharifees  and  Herodians   would  loon 

"  Mar.  iii.  7.         *  Matt.  xii.  17,  &c.         ^  If.  xlii.  i,  &c, 

G  have 


98  A  Vierc  of  our  Blejfed  Sai)iours  Minijlry. 

have  feizcd  on  his  PtTlbn  •,  and  thole  who  were  con- 
vinced by  his  Dodtrine  and  Miracles  might  pofTibly 
have  attempted  to  reicue  him.  What  then  fhould 
he  do  ?  lie  withdrew  himfelf'-joitb  his  Dijciples  :  He 
would  give  no  Occafion  to  popular  Commotions  : 
lie  did  not  Jlrive^  nor  cry\  neither  was  his  Voice  heard 
in  the  Streets.  Turbulence  and  Strife  were  neither 
agreeable  to  the  Nature  of  his  Gofpel^  nor  confident 
with  his  great  Defign  of  reforming  Mankind.  He 
knew  the  Prejudices  and  Weaknefs,  both  of  his 
Enemies,  and  his  Friends  :  Thofe  he  would  not 
unneceflarily  exafperate  •,  thefe  he  would  not  either 
difguft,  or  confirm  in  their  Errors — He  would  not 
hreak  the  bruifed  Reed,  nor  quench  the  fmoaking  Flax. 
He  chofe  to  inftil  the  Dodlrines  of  his  Kingdom 
into  Men's  Minds  by  filent  and  gentle  Degrees-,  to 
preacli  the  Word,  as  they  were  able  to  bear  it  •,  and 
to  bring  them  gradually  off  from  their  falfe  Notions. 
And  thus  at  length,  he  fent  forth  Judgment  (tDDli*!2) 
unto  Vitlory ;  made  the  Truth  to  triumph  •,  gained  all 
among  the  Jews,  who  were  capable  of  Convidion, 
and  made  Way  for  his  Gofpel  to  be  preached  to,  and 
received  amons;  the  Gentiles.  But,  thouQ;h  he  thus 
avoided  the  Rage  of  his  Enemies  by  Retirement, 
yet  he  Hill  continued  to  preach,  and  give  Proofs 
of  his  Miffion.  He  neglcdled  no  proper  Occafion 
of  doing  good,  ^  and  healed  all  who  came  to  him  : 

^  Matt.  xii.  15,  16. 

But 


A  View  of  our  Bleffed  Saviour  s  Minijlry.         gg 

But  he  chofe  now  to  do  it  in  a  more  private  man- 
ner, than  he  had  done  before.  ^  He  frequently  en- 
joined the  Perfons  on  whom  he  wrought  Cures, 
tba(  they  JJoould  not  make  him  known.  ^  And  when, 
notwithftanding  fuch  Prohibition,  they  publifhed 
what  he  had  done  for  them,  and  Multitudes  flocked 
about  him,  he  retired  into  defert  Places. 

^  About  this  Time,  Jefus  is  fuppofed  to  have 
chofen  his  Twelve  Apoftles  to  be  afliftant  to  him  in 
preaching  the  Gofpel.  ^  The  Perfons  he  chofe  were 
poor  and  illiterate  Men,  of  mean  Birth,  and  low 
Education.  And  fuch  Perfons  were  beft  adapted 
to  his  prefent  Purpofe.  They  were  capable  of  be- 
ing WitneflTes  to  his  Miracles  and  Do6lrine  *,  and 
yet  were  not  likely  to  head  an  Infurredtion,  or 
give  Occafion,  or  Encouragement  to  others  to  raife 
Seditions  on  his  Account.  Had  his  Kingdom  been 
of  this  World,  he  would,  if  polTible,  have  fought  out 
Perfons  of  higher  Rank,  and  better  Education,  to 
have  aded  under  him,  whofe  Credit,  Authority, 
and  Abilities  might  have  been  ferviceable  in  car- 
rying on  his  Defign.  But,  as  he  was  a  Spiritual 
Meffmh^  and  as  he  thought  proper  to  open  the 
Do6lrine  of  his  Kingdom  by  Degrees,  according  as 
Men  were  able  to  bear  it,  the  Choice  of  fuch  In- 
ftruments  was  wifely  and  admirably  adapred  to  this 

8  Mar.  iii.  12,  ^z.  ^  Mar.  i.  45  I-uk.  ix.  10. 

'  Matt.  X.  I,  c^c.  Mar.  iii.  I3,&.c.  Luk.  vi.  I2,&c. 

^  See  Lccke'%  Rcafonablenefsof  Chrillianity,  p.  154.  <5i:c. 

G  2  Defign. 


100       A  View  of  our  Blejfed  Saviour  s  Minijlry, 

Dcfign.      Perfons   of   higher   Station,   or  greater 
Knowledge,  would  have  been   more  bufy  and  for- 
ward in  promoting  what  they  thought  their  Maf- 
tcr's  Intcreft,   and  advancing  his  Kingdom,     They 
would  have  been  more  impatient   and  inquifirive 
into  the  Nature  of  his  Kingdom  :  They  would  have 
queRioned  him  more  clofcly,  when  he  would  rejiore 
the  Kingdom  to  Ifrael  \  when  he  himfelf  would  afcend 
the  Throne,  and  what  Ways  and  Meafures  were  to 
be  ufcd  towards  it.     And,  when  fent  out  to  preach 
the  Gofpely  fuch  Perfons  would  hardly  have  been 
kept  from   exceeding   their   Commiflion,    mixing 
their  own  Prudence  with  their  Maitcr*s  Commands, 
declaring  publickly  who  he  was,  and  taking  fuch 
Steps  as  they  thought  neceflary  for  his  Advance- 
ment.    And  with  the  Encouragement  and  Autho- 
rity of  fuch  Perfons,  he  would  have  had  more  Fol- 
lowers, and  thofe  warmer  in  his  Caufe  :    The  Peo- 
ple would  have  been  more  (Irongly  perfuaded  that 
he  was  their  temporal  Deliverer  and  King^  and  rea- 
dier to  raife  Tumults  and  Seditions.    And  poffibly, 
for   this   Reafon,   St.  Paul  was,    by  his  Learning, 
Parts,  and  Warmth  of  Temper,  better  fitted  for  an 
/Ipojlle  after,  than  during  our  Saviour's  Miniflry  •, 
and  therefore,  though  a  chojcn  Vejj'd,  was  not  by  the 
Divine   Wifdom    called   till   after   Cbriji's  Refur- 
rcdion. 


Soon 


A  View  of  our  Blejfed  Saviours  Minijlry.        i  o  i 

^  Soon  after  this,  our  Lord  is  fuppofed  to  have 
preached  his  Sermon  on  the  Mount.  This  excel- 
lent Difcourfe  has  been  fully  explained  and  illuf- 
trated  by  Cbrijlian  Divines.  It  may  be  fufiicient  to 
our  prefent  Purpofe  to  obferve,  that,  as  our  Lord 
here  teaches  us  the  pureft,  and  mod  exalted  Virtue 
and  Piety,  fo  was  his  Dodrine  peculiarly  adapted 
to  the  Circumflances  of  thofe  Times.  The  Jews^ 
we  know,  expected  a  temporal  King^  and  doubtlefs 
his  Difciples,  efpecially  thofe  who  were  juft  now 
advanced  to  be  his  more  immediate  Companions 
and  Apojiles^  began  to  promife  themfelves  Prefer- 
ment, and  Advancement  in  his  Kingdom,  But  he, 
inftead  of  flattering  their  vain  Hopes,  pronounces 
a  Blefftng  on  the  Poor  and  Meek  •,  on  thofe  that  bun- 
ger  and  thirji  after  Righteoufnefs ;  on  the  merciful  and 
pure  in  Heart ;  on  the  Peace-Makers  [not  the  ambi- 
tious and  movers  of  Sedition]  ;  on  thofe  that  niourn^ 
and  are  perfecuted  for  Righteoufnefs  fake.  And  he 
plainly  intimates,  that  his  Difciples  muftexped  to  be 
reviled  and  perfecuted :  He  arms  them  againft  fuch 
Treatment  J  and  promifes  them  a  Reward^  not  on 
Earth,  but  in  Heaven:  He  gives  them  to  underftand, 
that  by  profefllng  themfelves  his  Difciples^  they  only 
pbliged  themfelves  to  a  more  flridl  and  exemplary 
Holinefs;  that  the  Way  to  become  ^r^^//«  the  King- 
dom of  Heaven  (i.  e.  the  Kingdom  of  the  Meffiah)^  was 

*  Matt.  V.  vi.  vii. 

G  3  to 


102       A  View  of  our  BleJJ'cd  Saviour  s  Mniijhy. 

to  practife,  and  teach  all,  even  the  haft  Command- 
merits  •,  and  that  they  could  not  enter  into  this  King- 
dojn^  except  their  Rigbteoufnefs  Jhould  exceed  the  Righ- 
teoiifnefs  of  the  Scribes  and  Pbarifees^   who  were  then 
ufiially  reputed  the  mofl  ftri6l  and  exemplary  Se6l 
among  the  Jews.     He  teaches  them  to  look  upon 
themfelves  as  the  Salt  of  the  Earth,  as  the  Light  cf 
the  JVorld^  as  a  City  fet  on  an  Hill;  and  exhorts  them 
to  let  their  Light  fo  fhine  before  Men^  that  they  might 
fee  their  good  JVorks^  and  glorify  their  Father  which  is 
in  Heaven.  As  he  had  been  accufed  of  breaking  the 
La'Ui\  and  as  the  Do(5lrine  delivered  in   thefe  his 
Beatitudes  might  fcem  new  and  (Irange  to  his  Au- 
dience, he  afTures  them,  that  he  came  not  todeflroy  the 
Law^  but  to  fulfil  it  j  to  refcue  it  from  falfe  GlolFes, 
to  add  to  the  Perfeftion  of  the  Moral  Law^  and  to 
fulfil  the  End  and  Defign  of  the  Judicial  and  Cere- 
monial Law.     He  adds,  that  //"//  Heaven  and  Earth 
fafSy  one  Jot  or  one  Tittle  fJjall  in  no  wife  pafs  from  the 
LaWy  till  all  he  fulfilled -^  "  which  Words,  as  they 
declare  that  our  Saviour's  Dodtrine  was  no  way  con- 
trary to  the  LaWy  fo  they  might  pofiibly  be  defigned 
to  intimate,  that  when  all  w^is  fulfilled^  the  Ceremonial 
and  Judicial  Part  of  the  Lazv  fhould  (no:  be  abro- 
gated, but)  expire,  its  End  and  Defign  receiving  in 
him  a  final  Completion.    He  proceeds  to  interpret, 
and  improve  the  Precepts  of  the  Moral  Law,  and 

"  See  Qrttius  u\  locum. 

vindicate 


A  View  of  our  Blejfed  Saviour  s  Minijlry,        103 

vindicate  them  from  the  corrupt  Glofles  of  the 
Scribes  and  Pharifees,  fliewing  that  greater  Purity, 
and  ftri6ter  Holinefs  of  Life  would  be  required  of 
his  Difciples^  than  was  either  pra6tifed,  or  taught, 
by  the  Doctors  of  the  Law^  or  than  the  Law  itfelf 
in  its  bare  literal  Senfe  might  feem  to  require.  He 
teaches  us  to  reftrain  the  firfl  Motions  of  Anger ^  or 
huft  \  he  forbids  Divorces^  the  Ufe  of  Oaths  in  our 
Converfation,  all  Revenge  and  Retaliation  of  In- 
juries •,  he  commands  us  to  love  our  Enemies ^  to  re- 
turn Good  for  Evil\  and  in  fliort,  to  be  perfe5f^  even 
as  our  Father  which  is  in  Heaven^  is  perfe5f.  The 
Precepts  which  follow  are  equally  levelled  againfi: 
the  peculiar  Abufes  of  thofe  Times.  Our  Lord  here 
cenfures  the  falfe  Notions,  and  evil  Pradices  of 
the  Pharifees^  and  Hypocrites^  with  regard  to  /Hmf" 
giving^  Fajiing,  and  Prayer^  and  delivers  to  his  Dif- 
ciples  a  fhort,  full,  and  comprehenfive  Form  of 
Prayer.  He  exhorts  them  to  avoid  all  Oftentation, 
and  Hypocrify  ;  to  do  their  Righteoufnefs  in  fecret^  not 
fceking  the  Glory  of  Men,  but  expeding  their  Re- 
compence  from  God  alone  :  And  having  alfured 
them  that  their  Father^  which  feeth  in  fecret^  would 
reward  them  openly,  he  teaches  them  to  expe6l  this 
Reward  in  another  Life  •,  he  bids  them  lay  up  for 
themfelves  Treafures^  not  on  Earthy  but  in  Heaven  ; 
and  from  hence  takes  Occafion  to  fet  forth  the 
Folly  of  Covetoufnefs,  (a  "  Vice  to  which  the  Phari- 
^  Luk.  xvi.  14, 

G  4  fees 


1 04       A  View  of  our  BleJJed  Saviour  s  Minijlry. 

fees  were  very  much  addidled),  and  of  all  immode- 
rate Care^  and  Sollicitude  about  the  things  of  this 
Life,  in  the  mod  plain  and  familiar  Style,  and  with 
the  mod  rational  and  (Iriking  Arguments.  Cen- 
forioufnefs  was  another  Vice  too  common  among 
the  Hypocrites  of  ihofe  Times  :  This  our  Lord  2^(0 
cautions  his  Difcip/es  againd,  in  the  lame  eafy,  fa- 
miliar, and  rational  Way.  In  the  fame  Style  he 
fets  forth  the  Duty  and  Efficacy  of  Prayer.  He 
adds — 1  here  fore  all  things  ivhatfoever  ye  would  that 
Men  Jhould  do  unto  you ^  do  ye  even  [0  to  them,  for  this 
is  the  Law  and  the  Prophets  :  He  here  tacitly  cen- 
fures  thofe  who  placed  the  whole  of  their  Religion 
in  outward  Perform.ances,  and  valued  themfelves  on 
their  punftual  Obfervance  of  the  Law:  He  teaches 
them,  that  to  do  Judice  and  Equity,  was  the  chief 
thing  commanded  by  the  Law^  and  the  Prophets^  and 
that  without  this  it  was  in  vain  to  boad  of  cither. 
The  fame  Hypocrites  he  has  in  his  View  v.  15, 
&:c.  where  he  cautions  his  Bifciples  to  beware  of falfe 
Prophets^  and  tells  them,  that  they  may  know  Aich 
by  their  Fruits,  The  Jews  expelled  a  national 
Deliverer,  and  thought  they  had  nothing  more  to 
do,  than  to  enlid  themiclvcs  under  his  Banners,  and 
follow  him  to  Victory  and  Glory  :  But  our  Lord 
calls  upon  them  to  enter  in  at  the  jlrnit  Gate,  and 
adu res  them  that  flrait  is  the  Gate^  and  narrow  the 
Way,  which  leadeth  unto  Life  -,  and  that  there  be  few 
that  find  it.     And  he  concludes  his  Difcourfe  with 

a 


A  View  of  our  Blejfed  Saviour  s  Minijhy,       105 

a  Proteflation  againft  all  fuch  Difciples,  as  followed 
him  upon  falfc  Principles.  Many,  he  had  ob- 
ferved,  were  aftonifhed  at  his  Miracles,  were  de- 
lighted with  his  Manner  of  preaching,  and  were  wil- 
ling to  be  lilted  in  the  Number  of  his  Difciples,  But 
he  here  declares,  that  he  defired  no  Difciples^  but 
fuch  as  would  at  the  fame  Time  become  Profelytes 
to  Virtue  and  Piety  i  that  it  was  by  no  means  fuf- 
ficient  to  own  him  for  their  hord^  or  to  be  zealous 
in  promoting  his  Intereft  ;  nay,  though  they  could 
cafi  out  Devils^  and  do  many  wonderful  fForks  in  his 
Name,  all  this  would  avail  them  nothmg,  unlefs 
they  made  a  fteady  Relblution  to  pradlife  what  he 
taught,  to  bid  adieu  to  all  Iniquity,  and  to  do  the 
Will  of  his  Father^  which  is  in  Heaven.  Such  Fol- 
lowers he  compares  to  one  who  builds  his  Houfe  upon 
a  Rock^  which  would  fland  the  Fury  of  the  Rain^ 
and  Floodsy  and  Winds,  But  they  who  only  de- 
lighted to  hear  his  fayings^  and  were  not  refolved  to 
pradife  them,  were  like  a  fooliflj  Man,  who  builds  his 
Houfe  on  the  Sand,  which  would  be  overturned,  as 
foon  as  the  Rain,  and  Floods,  and  Winds  beat  upon 
it.  Here  is  alfo  a  tacit  Intimation  that  his  Follow- 
ers were  not  to  dream  of  V^idlories  and  Triumphs, 
Kingdoms  and  Preferments,  but  mud  prepare  them- 
felves  to  combat  Storms  andTempefts,  Tribulation 
and  Ferfecution. 

We  have  before  obferved  the  eafy  and  familiar 
Style  in  which  this  Difcourfe   is  delivered.     Our 

Saviour 


jo6      A  View  of  our  Bleffed  Saviour  s  Minijlry. 

Saviour  throughout  alludes  to  fuchObjedls,  as  were 
familiar  to  tliofe  to  whom  he  preached,  and  proba- 
bly were  fome  of  them  at  that  Time  in  View  before, 
tliem — A  City  that  is  fet  en  a  Hill  cannot  be  hid — 
Behold  the  Fozvls  of  the  Air—Confider  the  Lilies  of  the 
Field — Do  Men  gather  Grapes  of  Thorns^  or  Figs  of 
7'hifiles?  And  he  delivers  his  Dodlrine  in  hich  pro- 
verbial ExprefTions,  as  were  in  common  Ufe — If  the 
Salt  have  lofl  its  Savour^  wherrjuithfhallit  be  falted?-^ 
Whofoever  fmiteth  thee  on  thy  Right  Cheeky  turn  to 
him  the  other  alfo — Give  to  him  that  ajketh  thee— No 
Man  can  ferve  tujo  Majlers  —  The  Morroiv  fJjall  take 
thought  for  the  Things  of  itf elf —Give  not  that  which 
is  holy  unto  Dogs^  fieither  cafl  ye  your  Pearls  before 
Swine^  i^c, 

Jt  is  farther  remarked  by  the  Evangelijls,  that 
the  People  were  aflonifJoed  at  his  Lo^rine  •,  for  he 
taught  them^  as  one  having  Authority^  and  not  as  the 
Scribes,  Not  only  the  Matter,  and  Subject  of  his 
Difcourfe,  was  very  different  from  what  they  had 
been  ulcd  to  hear  from  thofe  Teachers  of  the  Law\ 
but  was  delivered  alfo  in  a  very  different  Manner. 
l'hour!;h  he  lays  not  a  Word  here  of  his  beincz;  the 
Mefiiah^  yet  he  ipeaks  all  along  as  one  having  Au- 
thority, in  his  own  Name — For  verily  I  fay  unto  you 
/Chap.  V.  1 8,  20.) — //  was  f aid  by  them  of  old  Time^ 
Thoufljalt  not  kill,  i^c.  but  I  fay  unto  you,  i^c.  v.  21, 

«»  Matt.  vii.  28,  V).     Mar.  i.  zz.     Sec  Blackall Dik.  87. 

2^ 


A  View  of  our  Blejfed  Saviour  s  Minijlry,       107 

22 — //  was  [aid  hy  them  of  old  Time ^  Thou  Jh ah  not 
commit  Adultery ^  hut  I  fay  unto  you^^c.  v.  27,  28. 
See  alfo  v.  3 3%  34,  3S,  39,  43,  44,  where  he  leems 
to  afTume  to  himfelf  an  Authority  fuperior  not  only 
to  the  Dolors  cf  the  Law,  but  to  Mofes  himfelf.  In 
the  two  following  Chapters  alfo,  the  Precepts  are  all 
delivered  in  his  own  Name,  and  often  ufaered  in 
with — Ferily  I  fay  unto  you,  or  the  like.  And  the 
whole  Sermon  concludes  with— Irhofo ever  heareth 
thefe  Sayings  of  mine,  and  doeth  them,  &c.  And  here 
let  it  be  obferved,  once  for  all,  that  this  is  a  Way 
of  fpeaking  peculiar  to  our  Saviour  alone.  Both 
Mojes  and  the  Prophets  delivered  their  Doctrines, 
and  Prophecies,  in  the  Name  of  the  Lord  :  But  our 
Saviour  both  aded  and  fpoke  by  his  own  Pov/er 
and  Authority.  He  wrought  his  Miracles  (as  has 
been  before  obferved)  by  his  own  Word  and  Power— 
/  will,  be  thou  clean — I  fay  unto  thee,  Arife,  take  up 
thy  Bed,  and  go  thy  Way — Hold  thy  Peace,  and  come 
out  of  him.  And  with  the  like  Authority  were  his 
Doctrines  and  Precepts  delivered.  He  does  not 
deliver  Meflages,  as  a  Servant  -,  but  gives  Com- 
mands as  a  Mafterover  his  own  Houfe  •,  and  fpeaks 
in  the  Language  of  a  King  to  his  Subjects,  of  God 
to  his  Creatures. 

Our  Saviour'' s  Difcourfe,  Luke  vi.  20,  &c.  is  ge- 
nerally fuppofed  to  be  the  fame  with  this  recorded 
in  St.  Matthew,  It  is  probable  that  our  Lord  often 
preached  the  fame  Dodrine  at  different  Times,  and 

nearly 


I  o8       A  View  of  our  Blejfed  Saviour  s  Minijlry. 

nearly  in   the  fame  Words :  And  it   is  obfervable, 
that  as  this  Paflage  of  St.  Luke  contains  good  Part 
of  the  Sermon  on  the  Mount,  only  with  fome  little 
Variation,  fo  in  other  Places  St.  Luke  gives  us  other 
Parts  of  this  fame  Sermon,  which  appear  by  the 
Context  to  Iiave  been  delivered  on  other  Occafions. 
It  feems  probable  that  this  Difcourfe  in  St.  Luke  was 
delivered  nearly  about  the  fame  Time  with  the  Ser- 
mon on  the  Mount,  but  whether  it  be  precifely  the 
fame,  may  be  queftioned.   The  Sermon  in  St.  Mat- 
thew fcems  to  be  more  peculiarly  addreffcd   to  his 
Difciples  •,  and  perhaps  was  more  immediately  de- 
figned  for  the  Inflru^lion  of  his  Apoftles  now  lately 
appointed.  ^  Seeing  the  Multitudes  he  retired  from 
them  171  to  the  Mountain^  '^  as  he  ufed  to  do,  when  he 
fought  to  be  private  -,  and  there  (not  the  Multitude, 
but  only)  his  Difciples  came  unto  him.     And  he  fat 
down,  as  was  the  ufual  Cuftom   of  Mailers  when 
they   read  Ledures  to  their  Scholars,  and  taught 
them.     Accordingly,  many  of  his  Precepts  feem  pe- 
culiarly addreffed  to  his  Difciples — Te  are  the  Salt  of 
the  Earth — Te  are  the  Light  of  the  World,     it  is 
faid  indeed  in  the  Clofe  of  this  Difcourfe  that  the 
Multitudes — 0/  f>'/>'i^ — "^^^^  aftonifJ:ied  at  his  Doctrine: 
But  then  it  may  be  faid  that  his  Difciples  themfelves 
were  a  Multitude-,  they  are  called  c^;.c/ ^^)rr«r,  Lukh 

f  Matt.  V.  I,  c^c.  "^  Matt.  xlv.  23.         xvii.   i. 

Joh.  vi,  15. 

vi.   17. 


j^  View  of  our  Blejfed  Saviour  s  Mifiijlry.       1 09 

vi.  17.  Besides,  the  Evangelift  might  take  oc- 
cafion,  from  the  Manner  in  which  this  Sermon 
is  delivered,  to  remark  '  what  on  other  Occafions, 
as  well  as  this,  both  his  Difcifles^  and  all  the  Peo- 
ple had  with  AftoniJJjment  obferved,  that  he  taught 
them  as  one  having  Authority^  and  not  as  the  Scribes, 
*  The  Difcourfe  in  St.  Luke  Teems  rather  to  have 
been  delivered  after  he  was  come  down  from  the 
Mountain  into  the  Plain.  Accordingly,  he  addrefles 
himfclf  here  both  to  his  Difciples,  and  to  the  reft  of 
his  Audience— ^Wif  he  lifted  up  his  Eyes  on  his  Difci- 
pleSy  and /aid — Blejfed  be  ye  Poor,  &c.  But  wo  unto  you 
that  are  Rich,  &c.  This  Oppofition  ftill  more  plainly 
fets  forth  the  Spiritual  Nature  of  his  Kingdom  :  He 
came  to  favc  the  Poor,  the  Hungry ,  and  the  De/pifed: 
Thefe  were  beft  prepared  to  receive  hisGofpel,  which 
was  not  likely  to  meet  with  fo  favourable  an  En- 
tertainment among  the  Rich  and  the  Great.  The 
reft  of  this  Difcourfe  is  addrefled  to  ^  all  thofe  who 
would  hear-y  and  the  Connexion  between  what  is 
here  faid,  and  what  follows,  is  plain.  After  having 
foretold  that  his  Followers  would  be  hated  and  per- 
fecuted,  he  naturally  proceeds  to  inculcate  the  Love 
of  our  Enemies,  and  univerfal  Charity. 

"  Jefus  having  ended  this  his  Sermon  went  to  Ca- 
pernaum, where  he  was  applied  to  by  fome  Elders  of 

'  See  Mar.  i.  22.  *  Luk.  vi.  17,  &'C.  «  V.  27. 

"  Matt.  viii.  5,  $cc.     Luk.  vii.  i,  &c.     See  HammtfiJ  k  Crs- 
tii  Annot. 

tbi 


1 10      Jl  View  of  our  Bkjfed  Saviour  s  Minijlry. 

the  Jeivs^  in  behalf  of  a  Roman  Ccnturio7i^  wlio  was  a 
Prcfelyte^  and  who  was  a  Friend  to  the  Je'Juifi  Nation 
and  Religion,  and  had  built  them  a  Synagogiu,   They 
earnellly  prefiTcd  him  to  come  and  heal  a  favourite 
Servant  of  this  Man,  who  was  very  ///  of  a  Paljy^  and 
ready  to  die,    Jefus  immediately  complied  with  their 
Reqiieft.     But,   as  he  was  going,   and  tcyzj  nouj  not 
far  from  the  Iloufe^  the  Centurion  fent  Friends  to  hiniy 
to  tell  hirn  that  he  did  not   think  himfelf  o-^r//^  to 
receive  him  under  his  Roof^  but  that  he  did  not  doubt 
but  that  his  Servant  would  be  inftantly  healed^  if  he 
would  only  fay  the  Word.     He  feems  to  have  heard 
of  the  Cure  of  the  Leper^  (the  Account  of  which  in 
St.  Matthe-zv^s  Gofpel  is  placed  jufl:  before  this)  and 
from  thence  to  have  concluded,  that  our  Lord  was 
able  to  heal  his  Servant  only  by  f peaking  the  Word. 
Jcfus  greatly  approved  of  his  Behaviour,   and  his 
Faith  :    And  he  fpake  the  IVord^  and  the  Servant  was 
healed  in  the  fclf -fame  Hour.     From  hence  our  Lord 
took  Occafion  to  foretel  the  Calling  of  the  Gentiles^ 
and  Rcjedlion  of  the  Jcivs :    He  obfervcd   that  he 
had  not  found  fo  great  Faith  ^  no  not  in  Ifrael :   And  he 
told  them  "Joho  followed  him^  that  many  f}?ould  come 
from  the  Eajl  and  IVeft^  and  flmddfit  down  with  Abra- 
ham^ and  Ifaac^  and  facob^  in  the  Kingdom  of  Heaven. 
But  the  Children  of  the  Kingdom^  fays  he,  fJjall  be  cafl 
into  cuter  Darkncfs  •,  there  pall  be  weeping  and  gnaJJj- 
ing  ofl'eeth.     Our  Lord  alludes  to  the  Cuftoms  at 
Tublick  Fcafts  and  Entertainments  •,  and  this  Al- 

lufion 


A  View  of  our  Blejfed  Saviour  s  Minijiry.       1 1 1 

lufion  was  mod  particularly  levelled  againft  the 
Notions  of  the  Jews^  who  would  not  fo  much  as 
fj  at  Meat^  or  partake  of  the  fame  Entertainment, 
with  any  of  the  Heathen,  Jefus  therefore  tells 
rhem  that  in  the  Kingdom  of  Heaven^  i.  e.  the  King- 
dom of  the  Meffias^  many  of  thefe  defpifed  Heathen 
fhould  be  admitted  x.ofn  down^  and  feall:,  z-vith  Abra- 
ham^ Ifaac^  and  Jacob  ;  while  they  who  were  prin- 
cipally and.  primarily  the  Heirs  of  this  Kingdom^ 
and  who  thought  themfelves  peculiarly,  and  ex- 
clufively  of  all  others,  the  Children  of  this  Kingdom^ 
fhould  be  themfelves  excluded,  and  cafl  into  outer 
Darknefs^  where  fhould  he  weeping  and  gnafking  of 
'teeth,  ^  The  Time  of  fuch  Feafts  was  ufually  to- 
wards Night ;  and  Numbers  often  flocked  to  them, 
more  than  the  Mafter  of  the  Houfe  would  admit. 
Thofe  therefore  who  were  refufed  Admittance,  were 
left  without  in  the  Dark^  lamenting  their  Difap- 
pointment,  and  envying  the  Felicity  of  thofe  who 
partook  of  the  Entertainment.  This  could  not  but 
appear  ftrange  Dodrine  both  to  the  Elders  of  the 
Jews^  and  to  his  own  Bifciples  -,  and  we  have  here  a 
ftrong  Inftance  too  how  ready  our  Lord  was  to  com- 
pafTionate  and  relieve,  all  thofe  who  truly  believed 
on  him,  and  how  little  he  courted  popular  Ap- 
plaufe,  or  complied  with  the  Notions  and  Preju- 
dices of  thofe  who  followed  him.     His  DOsflrines 

^  See  Matt.  xxv.  i,  5fc.     xxii.  13.      Luk.  a'ni.  25.  <i'c. 

tended 


112       A  View  of  our  BleJJed  Saviour  s  Minijlry. 

tended  to  alienate  the  Minds  of  thofe  whom  his 
Miracles  would  have  gained. 

T^he  next  Bay  the  benevolent  Jefus  met  with  a 
frefh  Occafion  of  exerting  his  Power  and  Good- 
nefs.  *  As  he  was  going  into  j  City  called Naiu,  be- 
hold there  was  a  dead  Man  carried  out^  the  only  Son  of 
his  Mother,  and  JJje  zvas  a  Widow :  And  when  the 
Lordfaw  her^  he  had  Compajfion  on  her — lajjKny/vi^,,  It^ 
aZ-tif,  This  fad  Spedacle  melted  the  Bowels  of  the 
tender-hearted  Jefus:  Though  there  was  a  great 
Concourfe  of  People,  he  would  not  negled  this 
Opportunity  of  doing  good  :  Immediately,  with- 
out being  follicited  or  afked,  he  hailened  to  this 
poor  Woman's  Relief :  He  came  and  touched  the 
Bier^  and  faid^  Toung  Many  1  fay  unto  thee,  Arife. 
And  he  that  was  dead  fat  upy  and  began  to  fpeak,  and 
he  delivered  him  to  his  Mother,  This  is  ftill  a  greater 
Miracle  than  any  we  have  yet  met  with  recorded 
of  Jefus.  To  raife  a  dead  Man  to  Life  feems  to  re- 
quire a  Power  equal  to  his,  who  firfl  gave  us  Lifcy 
and  Breath,  and  all  things.  And  iV^s  Jefus  effe(9-pd 
only  by  a  Word's  fpeaking,  and  that  in  his  oun 
Name,  and  by  his  own  Authority-- i'i?^;/^  Alan,  I 
Jay  unto  thee,  Arife,  And  this  (lupendous  Miracle 
had  the  Effect  we  might  realbnably  cxpedl  from  it. 
There  came  a  great  tear  on  all,  and  they  glorified 
God :   And  many  were  convinced  that  he  was  the 

*  Luk.  vii.  1 1,  SiC. 

Chrtjl 


A  View  of  our  BleJJed  Saviour  s  Minijlry,       j  j  ^ 

Chrifi — Hjio^wTwr  yky^.? — the  great  Prophet^  ^  and  that 
God  had  now,  as  he  had  promi/ed  by  the  Mouth  of 
his  holy  Prophets,  viftted  his  People,  "^  And  this  No- 
tion  and  Opinion  of  him  obtained,  and  his  Fame 
fpread  far  and  wide,  throughout  all  Judcea^  and 
throughout  all  the  Region  round  about. 

*  The  Fame  of  thefe  wonderful  Miracles,  which 
went  forth  through  all  the  Country,  reached  the 
Ears  of  John  the  Baptijly  who  was  now  in  Prifon. 
He  had,  it  feems,  fome  Bifciples,  who  flill  retained 
to  him  ;  who  being  aftoniflied  at  our  Lord's  Mira- 
cles, came  and  gave  their  Mailer  an  Account  of 
them.  Johnfent  two  of  them  to  Jefus,  to  enquire  of 
him  whether  he  were  the  Meffias,  faying.  Art  thou 
^  he  that  foould  come,  or  look  we  for  another?  John 
had  himfelf  i'^r/zd'  IVitnefs  to  Jefus,  and  declared  him 
to  be  the  Chrifi  \  and  many  of  his  Difciples  had  on 
his  Teftimony  believed  on  him.  But  thofe  Difci- 
ples, who  ftill  kept  clofe  to  him,  feeing  him  now 
imprifoned  for  the  Truth's  fake,  without  any  Prof- 
pe6l  of  Relief ;  and  feeing  Jefus,  though  he  wrought 
many  Miracles,  yet  take  no  Notice,  nor  feem  any 
way  follicitous  to  deliver  him,  might  probably 
be  offended  -,   and  poffibly  John  himfelf  might  in 

y    See  Luk.  i.  6S,  &C.  ^    i^Yih^iv  a    ^oyog  iSTog    zri^l   uIt^. 

*  Matt.  xi.  2,  S:c.       Luk.  viv.  i8,  &c.  ^  'o  e^x^/-*";,  /.  <r. 

the  MfJJias.      See  Joh.   vi.  14.       Matt.  .\xi.  9. 

H  this 


1 1 4      ^^  Vieiv  of  our  Blcjjcd  Saviour  s  Minijlry, 

this  Condition    labour  under   fonic  Doubts    and 
Perplexities:  He  fends  his   Di/ciples  therefore  to 
J^fus  for  their  farther  Satisfaction,  and  pofllbly  for 
his  own  too.    Our  Saviour  s  Method  of  anfwering 
them  is  very  remarkable.     He  could  not  refufe 
fuch  a  Perfon  reafonable  Satisfa6tion  j  and  yet  he 
did  not  think  it  proper,  for  Reafons-  already  gi- 
ven,  publickly    to    proclaim   himfelf  the    Chrijl. 
What  then  (hould  he  do  .^     He  in  that  fame  Hour 
cured  many  of  their  Infirmities^  and  Plagues y  and  of 
evil  Spirits,  and  unto  many  that  were  blind  be  gave 
Sight.    And  he  faid  unto  them.  Go  your  l^Fay,  and  tell 
John  what  things  ye  have  feen  and  heard  y  how  that  the 
Blind  fee,  the  Lame  walk,  the  Lepers  are  cleanfed,  the 
Deaf  hear,  the  Dead  are  raifed,  to  the  Poor  the  Gojpel 
is  preached :  And  bleffed  is  he,  whofoever  fhall  net  he 
offended  in  me.     Our  Lord  here  gives  full  Alfur- 
ance  to  thefe  Difciples  of  John,  and  all  others  who 
attended  him,  that  he  was  the  Chrifl,  but  in  fo 
prudent  and  cautious  a  Manner,    that  his  Ene- 
mies could  no  way  lay  hold  of  it.     He  does  not 
in  cxprcfs  Terms  fay  who  he  is,  but  yet  at  the 
fame  Time  gives  them  a  double   Proof  that  he 
was  the  Mejfiah:    He    works    various    Kinds  of 
Miracles    before  them,    and    refers  them    to  the 
Prophet y  "  where  fuch  Miracles   are  fet  down   as 
charadteri flick  Marks  of  the  Meffiab.     Thefc  laft 

•^  Sec  If.  xxix.  1 8,  19.     XXXV.  5,  6.     Ixi.  i. 

Words 


A  View  of  our  Bleffed  Saviour  s  Minijiry.       1 1  p 

Words  ^Blejfed  is  he,  whofoever  JJoall  not  be  offended 
in  me^fcem  to  relate  to  the  Offence,  which  thefe 
Di/ciples  (and  perhaps  John  himfelf )  took  at  the 
Meannefs  of  his  Appearance,  and  his  fuffcring 
John  to  lay  fo  long  in  Prifon  ;  and  intimate,  that 
there  was  no  juft  Reafon  why  they  flioiild  be  of^ 
fended,  or  difbelieve  him,  to  whom  all  the  un- 
doubted Marks  of  the  Meffiah  plainly  belonged. 
And  afterwards,  fpeaking  to  the  People  concern- 
ing Jc^;/,  he  told  them,  that  this  was  he,  of  whom  it 
^  was  written.  Behold,  I  fend  my  Meffenger  before  thy 
Face,  which  jhall  prepare  thy  Way  before  thee.  And 
again — If  ye  will  receive  it,  this  is  Elias  which  was 
for  t^  come.  Here  is  again  another  plain,  though 
tacit  Declaration,  that  he  was  the  Chrift :  If  John 
was  the  Elias,  who  was  to  be  the  Fore-runner  of 
the  Meffiah,  the  Meffenger  to  prepare  the  Way  before 
him,  this  muft  neceffarily  give  the  People  to  un- 
derftand  that  Jefus  himfelf  was  the  Meffiah,  And 
he  intimates  at  once  both  the  Importance  of  what 
he  faid,  and  the  Reafon  wliy  he  exprefled  himfelf 
with  fo  much  Caution — If  ye  will  receive  it — He 
that  hath  ears  to  hear,  let  him  hear.  He  gives  them 
alfo  to  underftand,  that  a  new  and  more  excellent 
Difpenfation  was  now  ready  to  take  Place :  He 
fays,  that  John  the  Baptift  was  more  than  a  Prophet, 
that  among  them  that  are  born  of  Women  there  had 

*  Mai.  lii.  1.  N 

H  1  not 


1 1 6       A  Vieii'  of  our  Blejjed  Saviour  s  Minijlry. 

not  arifen  a  greater  than  John  \  but  that  notwith- 
ftanding  he  that  zvas  leajl  in  the  Kingdom  of  Heaven 
was  greater  than  he.  He  adds,  that  from  the  Days 
of  John  the  Baptifl,  until  noWy  the  Kingdom  of  Heaven 
Juffercth  Violence^  and  the  violent  take  it  by  Force.  For 
all  the  Prophets,  and  the  Law  prophefied  until  John. 
Thefe  Words  fecm  defigncd  to  intimate,  though 
obfciirely,  the  Abrogation  of  the  Law^  and  the 
general  Promulgation  of  the  Go/pel.  There  may 
alfo  pofTibly  be  an  Allufion  to  what  we  read  Exod, 
xix.  I'he  Mount  of  Sinai  was  fenced  in,  and  the  Peo- 
ple forbidden  to  break  through  (^u>)  CtoL^i^u)7nv)  :  And 
the  Privileges  of  the  Law  were  confined  to  the 
Children  of  Ifrael  only  -,  but  the  Gofpel  was  to  be 
preached  to  every  Creature.  ^  ^he  Kingdom  of 
Heaven  was  now  open  to  all  Men,  and  all  forts  of 
Men  would  prefs  into  it :  Whereas  the  Pharifees 
would  appropriate  the  Kingdom  of  Heaven,  and  all 
Gods  Promifes,  to  their  own  Nation  and  Se6t ; 
the  Publicans  and  Sinners,  whom  they  defpifed,  and 
the  Gentiles,  whom  they  abhorred,  y/ou\d  prefs  into 
it  before  them,  and  take  from  them,  as  it  were  by 
I'lolence,  what  they  looked  upon  as  their  peculiar 
Inheritance.  Our  Lord  goes  on  to  cenfure  the 
Jews  for  their  Unbelief  and  Hardnefs  of  Heart. 
He  complains  that  they  were  deaf  to  all  Sort  of 
Application,  equally  prepared  to  cenfure  John  for 

•  See  Luk.  7.vi.  16.        Matt.  xxi.  31.       HammonJt  IVhithj 
Annot. 

his 


A  View  of  our  Blejjed  Saviour  s  Minijlry.        1 1 7 

his  auflere  Life,  and  himftlf  for  thofe  innocent 
Freedoms  he  took  :  The  ExprefTion  feems  to  be 
proverbial,  and  alludes  to  the  Cuftom  of  the  An- 
cients, who  ufed  to  hire  Singers  both  on  fefbival 
and  funeral  Solemnities  :  Thefe  ufually  chaunted 
their  Song  in  Places  of  publick  Concourfe,  and 
thofe,  whom  they  met  with,  ufed  to  join  in  the 
Chorus.  Our  Lord  therefore  compares  the  Jews 
to  froward  and  ill-natured  People,  who  would 
join  in  no  Song,  nor  be  pleafed  with  any  Tune> 
merry  or  melancholy.  He  upbraids  alfo  the  Cities, 
wherein  moft  of  his  mighty  Works  were  done^  becaufe 
they  repented  not ;  and  fets  forth  their  great  Guilt 
and  Danger.  And  he  adds^-yf//  things  are  deli- 
vered unto  me  of  my  Father ^  and  no  Man  knovJ.eth  the 
Son  but  the  Father ;  neither  knoweth  any  Man  the  Fa- 
ther,  Jave  the  Son^  and  he  to  whomfoever  the  Son  will 
reveal  him  :  Here  he  ilill  more  plainly  declares 
his  divine  Miflion  and  Authority,  and  calls  him- 
felf  the  Son  of  God  in  a  peculiar  Manner — ^11 
things  are  delivered  unto  me  of  my  Father — by  which 
he  implies  himfelf  to  be  the  Son  of  God  afterwards 
mentioned,  who  was  known  only  to  the  Father,  and 
who  alone  knows  the  Father,  excepting  thofe  t9 
whom  he  will  reveal  him :  And  thefe  were  not  the 
wife  and  great  of  this  World,  but  Babes,  the  hum- 
ble and  meek,  thofe  who  were  fenfible  of  their 
own  Unworthinefs  and  Infufliciency. 


^Aa 


1 1 8        A  View  of  our  Bkjj'ed  Saviour  s  Minifiry. 

f  An  Inftance  of  his  Readinefs  to  receive  fuch 
Perfons,  who  were  beazy  ladeu,  and  wearied,  with 
the  Burthen  of  their  Sins,  he  ftiewed  in  the  Houje 
of  Simon ^  a  Pharijee^  who  had  invited  him  to  ^^/ 
with  him,  A  IVoman  in  the  City^  who  had  lived  in 
a  finfiil  Courfe,  brought  a  Box  of  precious  Ointmmty 
and  ftood  at  his  Feet  behind  him  weepings  and  began  to 
wajh  his  Feet  ivith  Tears,  and  did  wipe  them  with 
the  Hairs  cfher  Head,  and  kijfed  his  Feet,  and  anointed 
them  liith  the  Ointment.  The  Phari/ee  took  Of- 
fence at  this  :  He  tliought  within  him/elf  that,  // 
Je/us  had  been  a  Prophet,  he  would  have  known 
what  Manner  of  TFoman  this  was,  and  would  not 
have  permitted  her  to  touch  him.  But  Je/us  foon 
convinced  him,  that  he  knew  both  this  IVoman' s 
Life,  and  his  private  Thoughts  too.  He  propofed 
to  him  a  Parable  of  a  Creditor,  which  had  two 
Debtors,  the  one  owed  five  hundred  Pence,  and  the 
other  fifty  :  And  when  they  had  nothing  to  pay,  be 
frankly  forgave  them  both.  And  then  he  aflced  the 
Pharijee  which  of  thefe  would  love  him  mcft  'i  Simon 
anfwering  that  befuppofcd  that  he  to  whom  he  forgave 
mofl,  our  Lord  applied  the  Parable  to  the  Cale  of 
Simon  and  this  IVoman :  He  told  Simon  that  he 
had  not  paid  him  the  Civilities  ufual  at  Entertain- 
ments :  He  bad  given  him  no  Kifs,  no  fVatcr  to  wafh 
his  Feet 3  no  Oil  to  anoint  his  Head  -,  but  this  //  cman 

'  Luk.  vii.  36,  i:c. 

bad 


A  View  of  our  BleJJed  Saviour  s  Minijlry,       119 

had  kijfed  his  Feet,  waJJjed  them  with  'Tears^  wiped 
them  with  the  Hairs  of  her  Head,  and  anointed  them 
with  precious  Ointment.  1'his  JVoman  had  had  many 
Sins  forgiven  her,  and  fhe  loved  much  j  hut  to  whom 
little  is  forgiven,  the  fame  loveth  little.  We  may 
obferve  in  this  Parable,  that  our  Saviour  himfelf 
anfwers  to  the  Creditor.  He  it  is  therefore  who 
is  offended  by  our  Sins,  who  has  Power  to  exadt 
the  Penalty  of  them,  and  Power  to  forgive  them. 
This  Parable  fets  forth  our  Lord's  divine  Power, 
and  gracious  Acceptance  of  penitent  Sinners,  and 
carries  with  it  a  Reproof  of  the  Pharifees  -,  inti- 
mating, that  thofe  who  had  not  lived  the  belt 
Lives  formerly,  were  more  ready  to  receive  the 
Mercies  offered  by  the  Go/pel,  than  thofe  who  va- 
lued themfelves  upon  their  own  Righteoulhefs, 
and  faw  not  their  Need  of  a  Saviour.  And  he  f aid 
unto  the  Woman,  'Thy  Sins  are  forgiven.  And  they 
that  fat  at  Meat  with  him,  began  to  fay  within  them- 
felves. Who  is  this  that  forgiveth  Sins  alfo  ?  And  he 
faid  to  the  Woman,  Thy  Faith  hath  faved  thee,  go  in 
Peace. 

*  Our  Lord  ftill  continued   in   Galilee,  going 

about  through  every  City  and  Village,  preaching,  and 

fhewing  the  glad  Tidings  of  the  Kingdom  of  God,  and 

doing   good,  as  Occafion  offered.    ^  His  twelve 

Apoftles  accompanied  him  in  this  Circuit;  andcer^ 

«  Luk.  viii.  1,  &c.         ►  Ibid. 

H  4  tain 


120       A  Vieiv  of  our  BlcJJed  Saviour  s  Minijlry. 

tain  Women  alfo,  ivho  had  been  healed  of  evil  Spirits 
and  Infirmities.    AmongO:  the  reft  was  l^nry  Mag- 
dalene^ out  of  whom  zvent  [even  Devils  y  and  many 
ethers  ix:hich  miniftered  unto  him  of  their  Subfiance. 
*  About  this  Time  zvas  brought  unto  him  one  pof- 
fejfcd  with  a  Devil,   blind  and  dumb  ;   and  he  healed 
him,  infomuch  that  the  blind  and  dumb  both  /pake  and 
Jaw.  And  all  the  People  were  amazed,  andjaid.  Is  not 
this  the  Son  of  Davids   i.e.  x.\\t  Mejfiah.  ''This  oc- 
cafioned  fuch  a  Concourfe  of  People,  that,  though 
he  was  got  into  an  Houfe,  they  would  not  give  him 
Leifure,  or  Time,  to  eat  Bread.     And  what  feems 
to  have  made  the  Diilurbance  greater,  was  that 
the  PharifeeSy    and  Scribes  which  were  come  down 
from  Jeriifalcm,  had  taught  the  People  an  Evafion, 
to  account  for  thefe  Miracles.     They  could  not 
deny  the  Truth  of  the  Fadls,  but  they  were  wil- 
ling to  take   Shelter  under  any  Pretence,   rather 
than  believe  ;   and   therefore  they  afcribed  them, 
not  to  the  Finger  o(  God,  but  to  the  Power  of  the 
Devil  :    They  /aid,   This  Fcllozv  doth  net  cafi   out 
Devils,  but  by  Beelzebub  the  Prince  of  the  Devils^ 
His  Friends,  that  is,  I  fuppofc,  his  Mother  and 
Brethren,   hearing  of  this  Difturbance,   and  this 
evil  Report  raifed  of  him,  and  fearing  fome  Mif- 
chicf  might  befall  him,  went  out  to  lay  hold  ofhim^ 
and  bring  him  fafe  home — Icr  they  /aid.  He  is  be- 

'  Matl.  xii.  2  2,  SiC.         ^  Mar.  iii.  19,  t*i;c. 

fide 


A  View  of  our  Blejfed  Saviour  s  Minijiry,        12I 

Jide  l^imjelf :  This,  I  I'uppofe,  mull  either  refer  to 
the  Multitude  fpoken  of  in  the  former  Verfe,  or 
elfe  be  taken  imperfonally — //  was  reported  that  he 
was  beftde  himjelf :  And  what  follows  in  the  22d 
Verfe  gives  us  an  Account  how  fuch  an  Opinion 
came  to  prevail.  To  this  alfo  agrees  what  is  faid 
y.  30,  31,  where  we  read — 'They  faid  he  had  an  tin- 
i^lean  Spirit ;  it  follows — "E^yjiv-nu  Zv — 'There  cajns 
therefore  his  Brethren^  and  his  Mother  :  They  had 
heard  of  the  great  Tumult,  and  the  evil  Report 
raifed  of  our  Lord ;  and  this  alarmed  them,  and 
made  them  endeavour  to  fecure  him.  This  will 
^Ifo  account  for  our  Lord's  Behaviour  to  his  Mo- 
ther and  Brethren,  which  otherwife  might  feem  ra- 
ther flighting  and  undutiful.  This  Fear  of  theirs 
^rgued  fome  Miftrufl  of  his  Power,  and  therefore 
he  expreflfed  fome  Difapprobation  of  it. 

But  this  Pretence  of  the  Pharifees  he  expofed  and 
confuted,  by  the  moft  convincing  Arguments  ^  and 
thereby  plainly  gave  them  to  underftand,  that  he 
ji'eally  was  what  the  People  took  him  to  be,  the  Chrifty 
the  Son  of  B avid.  He  tells  them,  Firfl,  that  it  was 
abfurd  to  fuppofe  that  the  Prince  of  the  Devils  fhould 
caft  out  Devils  i  for  this  would  be  to  fight  againft 
himfelf,  and  deflroy  his  own  Kingdoiu,  The  very 
Nature  tlierefore  of  the  Miracle  here  wrought 
plainly  fnewed,  that  it  could  not  be  the  Work  of 
^ny  evil  Spirit.  '  Secondly^  he  urges  that  the  Jews 

^  See  HammQnd,    Grotii  Annot. 

themfelves 


122       A  View  of  our  Blejfcd  Saviours  Minijlry. 

themfclves  pretended  to  caft  out  Devils,  and  there- 
fore they  could  not  afcribe  what  he  had  done  to 
Beelzebub,  without  incurring  the  fame  Cenfure 
themfelvcs.  He  tlicn  concludes  his  Argument, 
inferring,  that  //  be  caft  out  Devils  by  the  Spirit  of 
God,  then  the  Kingdom  of  God  was  come  unto  them. 
And  he  teaches  them,  \\\2X  Satan  had  hitherto  kept 
his  Palace  ainong  them,  and  ruled  over  them  ; 
but  that  now  he  wai>  difpolfelfed,  and  his  King- 
dom at  an  End.  This  whole  Difcourfc  tends  to 
prove  that  he  was  the  Chrift,  and  fpeaks  it  indeed 
in  plain  Terms — apac  £>d*5-rK  Ip  iaks  «  v^'/.jikha  il 
e?K — the  Kingdom  of  God  is  already  come  unto  you. 
And  it  is  plain,  as  we  Ihall  fee  prefently,  that  the 
Pharifees  {o  underftood  him. 

He  goes  on  to  fet  forth  the  great  Guilt,  as 
well  as  Folly,  of  thefc  Objcclors.  He  tells  them 
that  all  Manner  of  Sin  and  Blafpbemy  fhall  be  for- 
given unto  Men,  and  that  wbofoever  Jpeaketb  a  IVord 
againft  the  Son  of  Man  it  fljall  be  forgiven  him  j 
(which  may  mean,  either  that  all  Offences  of  one 
Man  againd  another  Ihould  he  forgiven f  or  in  par- 
ticular, that  all  tlxeir  hard  Speeches  and  Calum- 
nies againll  him  might  ht  forgiven) ;  but  whojoever 
Jhould  blafpheme,  or  fpeak  againft  the  Holy  Ghoft,  it 
fhould  not  be  forgiven  him,  neither  in  this  florid,  nor 
in  the  l^^orld  to  come.  T^he  Blafpbemy  againft  the 
Ilo.y  Ghoft  here  mentioned  is  plainly,  the  afcrib- 


ing 


A  View  of  our  BleJJed  Saviour  s  Minijlry .       123 

ing  the  Miracles  wrought  by  the  Spirit  of  God  to 
the  Devil:  And  the  Reafon  why  fuch  Sin  is  fo 
feverely  cenfured,  and  fo  heavily  threatened,  we 
have  in  the  Words  following,  wherein  our  Lord 
attributes  this   their  Calumny  to  the  evil  Difpo- 
fition  of  their  Hearts.     When  God  himfclf  inter- 
pofes,  and  gives  Atteftation  to  a  Perfon  by  plain 
and  undeniable  Miracles,  if  Men,  who  cannot  deny 
the  Truth  and  Quality  of  fuch  Miracles,  will  yet 
Hand  out  againft  Convi6tion,  and,  againft  all  Senfe 
and  Reafon,  afcribe  them  to  the  Power  of  the  Devil ; 
it  is  plain  their  Heart  is  hardened,  and  they,  morally 
fpeaking,  incapable  of  Conviction  or  Reformation, 
and  therefore  no  Wonder  if  their  Sin  is  irremifTible. 
Our  Lord  intimates,  that  this  might  poiTibly  feem 
only  a  hafty  Speech,  an  idle  J^Fordy   but  that  fuch 
Word  could  not  have  dropt  from  them,  if  their 
Heart  had  not  been  fully  fet  in  them  to  do  evil  : 
And  therefore  he  pronounces,  that  their  Sin  fjould 
not  be  forgiven^  neither  in  this  Age^  nor  in  that  to 
come,    ""  This  feems  to    refer   to  a  Perfuafion  of 
the  JewSy  that  every  Jew  had  a  Part  in  the  Age  to 
comey  and  that  all  their  SinSy  which  could  not  be 
forgiven  in  the  Mojaick  Difpenfation,   in  the  -pre- 
fent  Agey  would  yet  be  at  lall  finally  forgiven  in 
the  Age  to  come ;  /.  e.  either  in  the  Days  of  the 
MeJJiahy  or  in  a  future  State  of  Glory.     It  feems 
therefore  to  be  our  Lord's  Defign  to  allure  them, 

"  See  Hammond.    Grotii  Annot. 

that 


124      A  View  of  our  BleJJcd  Saviour  s  Minijlry. 

that  neither  the  Law,  nor  the  GoJpeU  afforded  any 
Hopes  to  fuch  incorrigible  Offenders  ;  and  that 
though  the  Kingdom  of  God  was  come  upon  themy 
yet  fuch  Pcrfbns  as  they  would  have  no  Share 
in  it. 

The  Scribes  and  Pharifees  could  not  but  fee  the 
Drift  of  our  Lord's  Difcourfe.  They  underftood 
that  he  fpoke  of  himfelf,  as  of  the  Meffmh :  And 
not  being  able  to  maintain  their  former  Plea, 
they  had  Recourfe  to  a  new  one.  They  anfwered 
him,  faying,  Mnjler,  -jue  would  fee  a  Sign  from  thee  ; 
/.  ^.  If  you  really  are  the  Chrifi,  as  you  would 
feem  to  infinuate,  give  us  the  proper  Tokens  of 
the  Meffiah,  and  fliew  us  a  Sign  from  Heaven. 
What  the  Meaning  of  this  Demand  of  theirs  was, 
has  been  "already  explained.  And  for  the  fame 
Reafons  as  before  he  refufed  to  gratify  their  De- 
mand :  They  were  an  evil  and  adulterous  Generation, 
and  therefore  he  did  not  think  proper  to  declare 
himfelf  fo  openly.  But  however,  he  referred  them 
to  a  Sign  hereafter  to  be  given,  when  he  fliould 
rife  from  the  Dead  :  Aj  evil  and  adulterous  Gene- 
ration feeketh  after  a  Sign,  and  there  fhall  no  Sign  be 
given  to  it,  hut  the  Sign  of  the  Prophet  Jonas.  For 
as  Jonas  was  three  Days,  and  three  Nights,  in  the 
JVhales  Belly,  Jo  fJjall  the  Son  of  Man  he  three  Days, 
and  three  Nights,  in  the  Heart  of  the  Earth.    Whe- 

"  Page  s8,  w^c. 

ther 


A  View  of  our  Blejfed  Saviours  Minijlry. 

ther  this  Prediction  was  underflood  at  the  Time 
it  was  fpoken,  either  by  the  PhariJeeSy  or  his  own 
DifcipleSy  does  not  certainly  appear.  But  after 
his  Refurredion  it  mufl,  to  all  who  confidered  it, 
appear  to  be  a  plain  Predidion  of  what  then  hap- 
pened, and  carry  with  it  a  convincing  Proof  that 
he  was  a  true  Prophet. 

He  takes  Occafion,  from  this  Mention  of  Jo- 
nas y  to  fet  before  the  Jews  the  Example  of  the 
People  of  Ninevehy  and  alfo  of  the  ^een  of  Sheha^ 
and  from  thence  to  upbraid  them  with  their  In- 
fidelity. And  he  plainly  enough,  though  indi- 
redtly,  declares  that  he  himfelf  is  greater  than 
either  JonaSy  or  Solomon — Behold  a  greater  than 
JonaSy  a  greater  than  Solomony  is  here. 

And,  in  Allufion  to  the  Miracle  he  had  juft 
wrought,  he  fets  forth,  under  the  Figure  of  an 
unclean  Spirit,  which,  being  difpoflelTed,  returns 
afterwards  with  more  Company,  the  fad  and  ir- 
recoverable Condition  of  the  JewSy  who  fhould 
reje6l  his  Go/pel  j  admonifliing  them  to  beware 
left  the  Devily  who  was  caft  out  from  amoncr 
them,  by  the  preaching  of  the  Gofpely  fliould,  if 
they  repented  not,  and  received  not  the  Salvation 
offered  them,  again  return,  and  take  up  his  Refi- 
dence  among  them ;  and  fo  their  lafl  State  would 
he  worfe  than  their  fir  fly  and  their  Condition  more 
deplorable  and  defperate,  than  if  Satan  had  never 
been  cafi  onty  nor  the  QoJpel  ever  preached  among 

them. 


126        ^  View  of  our  6 leffed  Saviour  s  Minijlry, 

them.    Thus  did  our  Lord  improve  to  moral  and 
fpiritiial  Piirpoles  every  Occafion  that  offered. 

o  While  he  was  thus  difcourfing  to  the  People, 
he  was  told  that  his  Mother  and  Brethren  flood 
without y  deflring  to  (peak  with  him^  but  could  not  come 
at  him  for  the  Pre/s.  J  ejus  anjwcrcd — Who  is  my 
Mother'^  And  who  are  my  Brethren  ?  And  he  ftr  etched 

forth  his  Hand  toward  his  Di/ciplesj  and  faid.  Behold 
my  Mother  and  my  Brethren.  For  whofoever  fhall 
do  the  Will  of  my  Father  which  is  in  Heaven^  the 

fame  is  my  Brother,  and  Sifter y  and  Mother,  p  To  the 
like  Purpofe  he  anfwered,  when  a  Woman  in  the 
Crowd  cried  out — Blejfed  is  the  Womb  that  bare 
thee,  and  the  Paps  which  thou  haft  fucked.     But  he 

jaid — Tea,  rather  hie  [fed  are  they  that  hear  the  Word 
of  God  and  keep  it.  This  is  the  Dodrine  which 
he  took  every  Opportunity  to  teach  and  inculcate, 
and  which  the  Jews  liad  great  Occafion  to  be  put 
in  Mind  of,  that  no  Prerogatives  of  Birth,  or  Fa- 
mily, were  of  any  Value  in  the  Sight  of  God-,  but 
thofe  only,  who  feared  him,  and  wrought  Righte- 
cujnejsy  were  accepted  of  him.  Nor  was  it  barely 
fiifficicnt  to  hear  the  Word  of  God,  or  to  become 
Chrift's  Difciple:  Thofe  only,  who  heard  the  Word 
cf  Gody  and  /upt  it,  and  the  Will  of  his  Father  in 
Heaven,  would  be  accepted  in  his  Siglit.     Here 


o 


Matt.  \ii.  46.         Luh.  viii.    19.  Mar.  in.  ji.^^vc. 

f  Luk,  xi.  27,  2S. 


again 


A  View  of  our  BleJJed  Saviour  s  Minijiry.       j  27 

rigain  alfo  we  may  obferve  that  he  calls  God  his 
Father, 

1  The  fame  Day  Jefus  went  out  to  the  Sea-fide^  and 
great  Multitudes  being  gathered  together^  he  went  into 
a  Shipy  and  from  thence  preached  to  the  People, 
who ^ood  on  the  Shore.     But  we  find  this  Sermon 
of  his  very   difTerent   from    that  on   the  Mount. 
That  was  very  plain  and  intelligible  \  but  this  was 
fo  wrapt  up  in  Parables^  tliat  his  Difciples  them- 
felves  did  not  underfland  it.     If  we  enquire  into 
the  Reafon  of  this,  we  fhall  poffibly  have  fome 
Light  from  the   different   Subjeds  of  thefe  two 
Difcourfes.     In  the   former  he   delivered  chiefly 
Precepts  of  Moral  Duty  -,    thefe  he  taught  with 
great  Plainnefs  and  Clearnefs  :  Here  he  fpeaks  of 
the  Nature  of  his  Kingdom,  and  therefore  he  did 
not  think  proper  to  fpeak  fo  plainly.     The  Rea- 
fons  of  his  thus  delivering  himfelf  in  Parables  are 
here  given  us — "This  People's  Heart  is  waxed  grojsy 
and  their  Ears  are  dull  of  hearings  &c.     While  the 
People  were  pofTeffed  with  fuch  falfe  Notions  of 
the  Mejfiahy   it  was  to  little  Purpofe  to  declare 
the  Nature  of  his   Kingdom  in  plain  and  exprefs 
Terms,  and  therefore  he  chofe  to  deliver  it  in 
Parables  \  which,  as  they  were  lead  liable  to  give 
Offence,   fo  they  conveyed  excellent  and  impor- 
tant Dodlrines  to  fuch  as  were  rightly  difpofed, 

i  Matt,  xiii,  1,  &c.         Mar.  iv.  i,  &c.       Luk.  viii.  4,  &c. 

and 


123        A  Heiv  of  our  Blejfed  Saviour  s  Minijlry. 

and  bad  Ears  to  hear.  The  Jeivs  imagined  the 
Khigdom  of  the  Mejfiah  would  be  a  temporal  King- 
dom^  and  that  all  Jews,  as  fiich,  would  have  their 
Share  in  it.  But  thefe  Parables  fet  forth  to  them 
ivbo  had  Ears  to  hear,  that  the  Benefits  Men  would 
reap  from  his  Kingdom  depended  on  their  own 
good  Difpofitions ;  that  this  Kingdom  would  not 
take  Place //■//  the  End  of  the  World \  that  in  this 
World,  the  Good  and  the  Bad  would  be  fuffered 
to  live  promifcuoufiy,  but  hereafter  a  Diftinc- 
tion  fhould  be  made,  between  the  Children  of  the 
Kingdom,  and  the  Children  of  the  wicked  one-y  and 
that  not  till  then,  and  then  the  Righteous  only 
fhould  receive  their  Inheritance,  and  fljine forth  as 
the  Sun,  in  the  Kingdom  of  their  Father.  The  Pa- 
rables of  the  Grain  of  Muflard  Seed,  and  of  the 
Leaven,  fet  forth  that  the  Kingdom  of  Heaven  was 
not  to  come,  as  they  expe(fted,  with  Pomp  and 
Objeri'dtion,  but  was  gradually  to  increafe  from  a 
mean  and  low  Beginning,  till  it  overfpread  the 
Face  of  the  Earth.  Or,  perhaps,  hereby  may  be 
fignified  the  Manner  of  Chrift's  preaching:  He 
inllillcd  into  Men's  Minds  the  Principles  of  Pi- 
ety and  Virtue  by  How  and  gentle  Degrees,  till 
at  lall  tliey  tinctured  the  whole  Man,  and  brought 
forth  Fruit  in  his  Life  and  Converfation.  But 
when  they  were  alone,  lie  expounded  all  thefe 
things  to  his  Difciples.  Here  he  fpeaks  very 
plainly  ;     The  Nature    of  hii  Kingdom    is   here 

manifeftlv 


A  View  of  our  Blejfed  Saviour  s  Minijlry.       129 

manifeftly  fet  forth.  A  future  State  of  Rewards 
and  Punifhments,  when  the  Wicked  jlo all  he  fevered 
from  the  Jujl,  and  every  one  fhall  be  recompenfed 
according  to  his  Works,  is  here  mod  clearly  tanorht : 
And  the  Importance  of  this  Dodrine  is  fully  de- 
clared. Thefe  are  the  Myjleries  of  the  Kingdom  of 
Heaven^  which  had  been  kept  fecret  from  the  Founda- 
tion of  the  World :  Thefe  are  the  Things  which  many 
Prophets  and  Righteous  Men  had  defired  to  fee  and 
hear :  Thefe  every  Man,  who  hath  Ears,  is  called 
upon  to  hear.  This  Kingdom  of  Heaven  is  the  Trea- 
fure,  the  Pearl  of  ineftimable  Price,  which  is  well 
worth  all  our  Care  and  Endeavours,  and  which  to 
purchafe,  we  may  joyfully  part  with  all  that  we 
have, 

'  In  the  Evening  Jefus  went  into  a  Ship  with  his 
Difciples,  where  he  wrought  a  Miracle  of  a  diffe- 
rent Kind  from  any  which  we  have  hitherto  met 
with.  There  arofe  a  great  Tempefi  in  the  Sea,  info- 
much  that  the  Ship  was  covered  with  the  Waves : 
But  he  rebuked  the  Wind,  and  faid  unto  the  Sea,  Peace, 
he  Jlill',  and  the  Wind  ceafed,  and  there  was  a  great 
Calm,  This  ftruck  the  Difciples  with  Wonder  and 
Confternation  :  They  knew  it  was  God  alone,  ^  who 
Iringeth  forth  the  Wind  out  of  his  Treafures,  «  and 
maketh  the  Storm  to  ceafe  •,  "  who  rulcth  the  raging 

'  Matt,  viii,  23,  &c.     Mar.  iv.  35,  &c.     Luk.  viii.  22,  &c. 
"  Jer.  X.  13.         t  pfai   cvii.  29.         "  Ixxxix.  9. 

I  of 


1 3©        A  View  of  our  BleJJ'ed  Saviour  s  Minijlry. 

of  the  Sea,  and  Jlilleth  the  Waves  thereof,  when  ibej 
arife.  Amazed  therefore  they  faid  one  to  another — 
JFho  is  thiSj  that  even  the  IVind  and  the  Sea  obey 
him  ? 

"  IVhcn  our  Lord  came  over  unto  the  other  Side  of 
the  Sea,  a  frefh  Occafion  of  difplaying  his  divine 
Power  and  Goodnefs  prefented  itfelf.  There  met  him 
Vjoo  pofjeffed  with  Devils,  coming  out  of  the  Tombs, 
exceeding  fierce,  fo  that  no  Man  might  pafs  by  that 
Way.  ""  That  this  was  not  a  Cafe  of  common  Mad- 
nefs,  appears  moft  evidently  from  all  the  Circum- 
flances  of  the  Relation  •,  from  the  ready  Acknow- 
ledgement which  thefe  Perfons  made  of  our  Lord's 
divine  Mifllon  •,  from  his  Behaviour  and  Difcourfe 
to  them  i  but  efpecially  from  the  Frenzy  which 
feized  the  Swine  on  thefe  Perfons  being  healed. 
^  The  evil  Spirits  feem  to  have  been  in  a  great 
Conflernation  at  our  Lord's  Appearance,  and  to 
have  been  fenfible  that  he  came  to  defiroy  their 
Kingdom,  and  deprive  them  of  that  Power  whicli 
was  then  permitted  them  over  Men's  Bodies.  Thefe 
Spirits  in  particular,  when  they  faw  Jefus  afar  off, 
cried  out  with  a  loud  Voice,  What  have  we  to  do  with 
thee,  Jefus,  thou  Son  of  the  mofl  high  God?  And  be- 
fought  him  not  to  torment  them,  nor  command  them  ts 

*  Malt.  viii.  28,  &€.  Mar.  v.  i,  kc.  Luk.  vili.  26, 
&c.  '  Sec  above,  p.  80,  &c.  f  Sec  Mar.  i.  24.  ili.  11. 
Luk.  iv.  41. 


A  View  of  our  BleJJed  Saviour  s  Minljtry.       1 3 1 

go  into  the  Deep^  that  is  {J-  as  appears  by  comparing 
this  with  other  Paflages  of  Scripture)^  fend  them 
to  be  confined  in  the  Place  of  Torments^  before  the 
Time,  They  defired  him  rather  to  permit  them  to 
enter  into  an  Herd  of  Swine  which  was  there  feeding, 
Andjefusgave  them  Leave -^  and  the  unclean  Spirits 
entered  into  the  Swine^  and  the  Herd  ran  violently 
down  a  ftecp  Place  into  the  Sea,  and  perifljed  in  the 
Waters,  It  appears  from  *  Jofephus,  that  Gadara  was 
a  Greek  City,  and  the  inhabitants  partly  Jews  and 
partly  Heathens,  as  we  might  guefs  alfo  by  their 
keeping  Herds  of  Swine,  Our  Lord  therefore,  (as 
Grotius  obferves),  might  hereby  defign  to  teach 
thefe  Greeks,  that  the  Law  of  Mofes  was  of  divine 
Original ;  and  the  JewSy  that  Men  who  lived  the 
Ijfe  of  Swine,  were  abominable  in  the  Sight  of 
God,  and  tiie  proper  Prey  of  the  Bevil.  But,  to 
return  to  the  Hiftory  -,  if  thefe  Gadarenes  were  Hea- 
thens, or  Apofiatc  Jews,  it  is  no  Wonder  that  they 
were  alarmed  and  terrified  at  this  Miracle,  and  at- 
tended rather  to  the  Lofs  they  had  fuftained,  than 
to  the  Cure  wrought :  They  therefore  befcught  Je- 
Jus  that  he  would  depart  out  of  their  Coajls.  Our 
Lord's  Behaviour  on  this  Occafion  is  worthy  our 
Notice.  He  quietly  withdrew  from  a  People  not  dif- 
pofed  to  receive  him:  But  yet  even  here  he  lett  not 

*  See  Rev.  ix.  \,kQ.       xl.    7.        xx.  i,&c.  Hammond 

Cro'ii  Annoi.  *  Aniiq.  Jud.  Lib.  17.  C.  13. 

I  z  himfelf 


3  32       Ji  View  of  our  BleJJed  Saviour  s  Minijlj-y. 

himfclf  without  Witncrfs  :  He  commanded  the  Per- 
fon,  iiho  had  been  pojjcffed^  and  who  defired  to  go 
along  with  him,  to  go  home  to  his  Friends^  andjhew 
bow  great  things  God  bad  done  unto  him.  His  Pru- 
dence, his  Goodnefs,  and  his  Modelly  are  here  con- 
fpiciious.  We  fee  that  he  fought  not  his  own 
Glory,  but  that  of  God — Shew  ho:v  great  things 
God  hath  done  unto  thee  :  We  fee  he  negled:ed  no 
proper  Opportunity  of  making  himfclf  and  his 
miraculous  Works  known.  Though  in  his  own 
Country,  where  there  was  Danger  of  giving  Of- 
fence, and  raifing  Difturbances,  he  might  fome- 
times  enjoin  Silence  to  thofe  he  healed  •,  yet  here, 
where  there  was  no  fuch  Danger,  he  exprefsly  com- 
manded the  Perfon,  on  whom  this  Miracle  was 
wrought,  to  publifh  it. 

**  Matthew  the  Publican^  \w\\o  had  been  before 
called  to  be  a  Bifc'iple  and  Apofile^  made  now  an 
Entertainment  for  Jefus  and  his  Bifciples  at  his  own 
Houfe,  To  this  Fc2l{\:  Matthew  had  invited  feveral 
of  his  own  Occupation,  Publicans  and  Sinners,  hop- 
ing, as  we  may  fuppofe,  they  would  be  converted 
by  his  MajUr's  Dodrine.  But  the  Scribes  and  Pha- 
rifees,  as  ufual,  took  Offence  at  this,  and  faid  to 
bis  Difciples,  fFhy  eateth  your  Majlcr  <iii:b  Publicans 
and  Sinners  F  Jt^Jus  anfivcred  them,  that  they  who  zvere 
whole  needed  not  a  Phy/ician,  but  they  that  were  ftck  \ 
and  that  be  came  not  to  call  the  Righteous,  but  Sinners, 

^  Matt.  ix.  ic,  &:c.      Mur.  ii.  i5,5.c.     Luk.  Vi  29,  &'c. 

to 


A  View  of  our  BleJJed  Saviour  s  Minijlry.      j  ^  j 

to  Repentance,  He  gives  them  a  very  proper  and  fuf- 
ficient  Excufe  for  his  own  Condudt: :  He  came  to  call 
Sinners  to  Repentance^  and  therefore  muit  converfe 
with  Sinners  :  And  at  the  fame  Time  he  tacitly 
rebukes  their  Arrogance  and  Prefumption,  who 
thought  themfelves  fo  righteous  as  to  need  no  Re- 
pentance. 

*^  l^ben  came  to  him  the  Difciples  of  John^  fryi^igi 
Why  do  we  and  the  Pharifees  faji  oft^  but  thy  Dif- 
ciples f  aft  not?  It  is  an  Idiom  of  Speech  common 
in  Scripture^  and  is  the  fame  as  if  they  had  faid— 
Why  do  not  thy  Difciples  fafi  as  well  as  we,  &c. 
Though  John  had  pointed  out  Jefus  to  his  Difci- 
ples as  the  Mejfiah^  yet  fome  of  them  feem  to  have 
remained  ftill  unfatisfied.  One  Objedlion,  which 
they  made,  was  the  free  Manner,,  in  which  Jefus 
and  his  Difciples  lived ;  going  to  Entertainments, 
and  neglecting  the  Duties,  as  they  thought,  of 
Fafling  and  Abftinence,  which  their  Mailer,  * 
and  they,  and  alfo  the  Pharifees^  Itridly  obfervcd. 
To  thefe  Perfons  our  Lord  was  ever  ready  to 
give  reafonable  Satisfaction.  ^  He  had  lately  given 
them  convincing  Proofs  of  his  divine  Mifllon, 
and  he  now  gives  a  proper  Anfwer  to  this  Qiief- 
tion  of  theirs.  He  puts  them  in  Mind  of  wh^t 
their  Maftcr  '  had  taught  them,  that  he  was  the 
Bridegroom-,    and   therefore,    while   he   continued 

'  Matt.  ix.  14,  &c.       Mar.  ii.  18,  &c.        Luk.  v.  33,  ^'c' 
*  See  above,  p.  113,  §c.         «  Joh.  iii  29* 

I  J  with 


134       ^^  ^^^"'^  of  our  Bleffed  Saviour  s  Minijlry, 

with  his  Difciples,  it  was  a  Kind  of  feftival  Time, 
and  no  proper  Sea  Ion  for  Fafting  :  But  the  Days 
ivere  coming  when  be  fiould  be  taken  frcm  them ;  and 
then  this  Duty  would  become  feafonable,  and 
would  be  pradifed  by  them.  And  under  fami- 
liar Comparifons  he  gives  them  to  underftand,  that 
it  was  nccclTary  to  adapt  his  Dodrines  in  fome 
Mcafurc  to  the  Wcakncfs  of  his  Difciples.  He 
came  to  call  Sinners  to  Repentance^  and  therefore  did 
not  think  proper  at  firft  to  require  too  much  of 
them,  nor  to  enjoin  them  fuch  Aufterities  as  would 
make  them  averfe  to  him  and  his  Do6lrines.  If 
thus  he  had  done,  his  Do6lrine  would  have  been 
loft  upon  them  -,  and  they,  who  might  by  Degrees 
be  weaned  from  their  evil  Courfes,  and  inured  to 
the  Practice  of  Virtue  and  Piety,  would  have  ir- 
recoverably perifhed.  And  this  will  account  for 
his  Manner  of  preaching  to  his  Difciples.  He  did 
not  declare  to  them  the  whole  Truth  at  once;  but 
it  was  his  Pradlice  to  put  ne-iv  IVine  into  new  Bot- 
tles ;  he  unfolded  to  them  the  Myjlejtes  of  the  King- 
dom of  Heaven  by  gentle  Degrees,  ^  as  they  were  able 
to  bear  them. 

'  While  he  fpake  thefe  things  unto  them,  there  came 
to  him  J  air  us  ^  a  Ruler  of  the  Synagogue  at  Capernaumy 
who  befou^ht  him  to  come  and  heal  his  onfy  Daughter^ 

'  Mar.  iv.  33.       See  Job.  xvi.  i  2.  *  Matt.  ix.  1  8,  Sec. 

Mar.  V.  22,  fee.  Luk.  viii.  41,  Arc. 


A  View  of  our  Blejfed  Saviour  s  Minijlry,       135 

who  Jay  at  the  Point  of  Beath.  And  Jefus  arofe  and 
followed  him.  As  he  went^  a  Wornan^  who  had  been 
difeafed  with  an  Iffue  of  Blood  twelve  Tears,  and  had 
fpent  all  fhe  had  upon  Phyftcians^  bat  received  no 
Benefit,  came  behind  him^  and  touched  the  Border  of 
his  Garment,  She  was  in  a  State  of  legal  Unclean- 
nefs^  and  therefore  fhe  did  not  prefume  openly  to 
apply  to  him  :  But  fhe  came  privately  behind  him, 
hoping  that,  if  fhe  could  but  touch  his  Garment,  fhe 
fhould  be  made  whole.  And  according  to  her  Hopes, 
fhe  immediately  found  he rfelf  relieved  from  her  Dif- 
temper.  Jefus  perceiving  what  had  happened,  afl>^ed 
who  had  touched  him  :  She  trembling  confefTed  the 
whole  Truth.  And  he  faid  unto  her.  Daughter  be  of 
good  Comfort,  thy  Faith  hath  made  thee  whole,  go  in 
Peace,  The  fame  Goodnefs,  Meeknels,  and  Hu- 
mility, fhines  through  his  whole  Behaviour. 

But  there  came  a  MefTenger  from  the  Ruler's 
Houfe,  to  inform  him  that  his  Daughter  was  adlually 
dead,  and  that  there  was  no  Occafion  to  trouble 
Jefus  any  farther.  Bui  Jefus  faid  to  the  Ruler^ 
Fear  not,  believe  only,  and  floe  fhall  be  made  whole. 
When  he  came  to  the  Houfe,  he  found  the  Mindrds 
attending,  and  all  weeping  and  wailing.  Jefus  told 
them  that  the  Da?nfel  was  not  dead,  but  only  aflecp, 
meaning  that  her  Death  was,  like  Sleep,  only  for  a 
fhort  Time.  "They,  either  mifunderflanding  him, 
or  doubting  of  his  Power,  laughed  him  to  fcorn^ 

I  4  knowing 


136       A  View  of  our  Ble/pci  Saviour  s  Minijlry. 

knowing  that  Jhe  was  dead.  But  putting  the  People 
forth y  he  went  into  the  Houje^  taking  with  him  only 
Peter.,  and  James^  and  John,  and  the  Father  and  the 
Mother  cf  the  Maiden.,  and  taking  her  by  the  Hand^ 
faidy  Damfel  arife.,  and  Jhe  arofe.,  and  walked  \  and 
he  commanded  that  fornething  Jhould  be  given  her  to 
eat.  But  he  flriBly  charged  her  Parents  that  they 
Jhould  tell  no  Man  what  was  done.  There  is  a  re- 
markable Difference  in  our  Lord's  Behaviour  now, 
and  immediately  before  at  Gadara.  There  he  com- 
manded the  Perfon  lie  had  difpoflefled  to  publijh 
how  great  things  God  had  done  unto  him  ;  here  he 
charges  the  Pcrfons  privy  to  this  great  Miracle,  that 
no  Man  Jljould  know  it,  A  View  of  the  different 
Circumftances  of  thefe  two  Cafes  may  let  us  into 
the  Motives  of  our  Lord's  Condud.  The  Gada- 
renes  were  moftly  Heathens^  and  Jiis  Perfon  and 
Charadler  but  little  known  there  \  and  therefore  the 
Fame  of  his  Miracles  was  not  likely  to  caufe  Dif- 
turbances  there.  ^  But  now  he  was  at  Capernaum.,  his 
own  City,  '  where  fo  many  of  his  wonderful  Works 
had  been  done,  and  yet  they  continued  impenitent. 
Here  then,  we  may  fuppofe,  he  had  many  and 
powerful  Enemies,  and  alfo  zealous  Friends.  The 
People  were  now  gathered  together,  and  the  Multi- 
tude thronged  him.     Jatrus  himfelf  was  a  Perfon  of 

^  S>cc  Li^ht/oot  Harm.        '  Matt.  xi.  23.       Mar.  i.  21,  c^c, 
Luk.  iv.  23.  31.     X.  15, 

Eminence, 


./TView  of  cur  Bleffhd  Saviour  s  Minijiry.       137 

Eminence,  a  Ruler  of  the  Synagogue ;  and  his  Zeal 
might  have  been  produdive  of  hurtful  Effeifis,  if 
he  had  not  been  laid  under  proper  Reftraints.  Our 
Lord  therefore,  when  he  performed  this  Miracle, 
took  fpecial  Care  to  prevent  any  Tumult.  He  fiU 
the  People  forth^  and  enjoined  the  Parents  Silence. 
At  the  fame  Time  he  contrived  that  the  Fad 
fhould  be  fufficiently  afcertained,  and  properly 
teftified  :  He  took  with  him  three  of  his  own  Dif- 
ciples^  and  the  Father  and  the  Mother  of  the  Maiden  •, 
and  they  faw  her,  who  had  been  dead,  walk  and 
eat,  ^  For  the  fame,  or  the  like  Rcafons,  when  ap- 
plied to  by  two  blind  Men^  he  deferred  their  Cure 
till  he  came  into  the  Houfe^  and  flraightly  charged 
them  not  to  divulge  it. 

^  From  hence  Jefus  went  to  his  own  Country^  to 
Nazareth  •,  but  found  them  ftill  labouring  under 
the  fame  Prejudices,  and  offended  at  the  Meannefs 
of  his  Birth  and  Education,  ^hey  wer^  aflonifloed 
at  his  Wifdom  and  mighty  Works  :  "^  But — Is  not  this 
the  Carpenter^s  Son^  &c.  was  ftill  an  infuperable 
Objedlion.  He  therefore  foon  left  them  ^  nor  did 
he  work  many  Miracles  there,  only  he  laid  his  Hands 
on  a  few  fick  folks^  and  healed  them.  Their  Infide- 
lity is  afcribed  by  the  Evangelijls  as  the  Reafon 
why  he  wrought  fo  few  Miracles  there.    St.  Mark 

^  Matt.  ix.  27,  &c.  *  Matt.  xiii.  54.  Mar.  vi.   i. 

»  Sec  Luk.  IV.  22, 

fays 


138        A  View  of  our  BleJJed  Saviour  s  Minijlry, 

fays  that  he  could  there  do  no  mighty  Work  -,  "  which 
is  generally  fuppofed  to  fignify,  that  he  did  not 
think  proper  there  to  (liew  his  Divine  Power,  be- 
caufc  he  knew  it  would  have  no  Effect  upon  them- 
But  the  Expreflion  may  very  well  be  taken  lite- 
rally. Our  Lord  ufually  healed  luch  Perfons  only, 
as  applied  to  him  for  a  Cure.  If  therefore  fuch  a 
Spirit  of  Infidelity  prevailed  at  Nazareth^  that 
few  thought  fit  to  apply  to  him,  it  might  very  pro- 
perly be  faid  that  he  could  do  there  no  mighty  Work. 

•  And  now  Jjus  again  took  a  Circuit  through 
the  Cities  nnd  Villages  of  Galilee.  He  Hill  taught 
and  wrought  Miracles  publickly,  wherever  it  might 
be  done  with  Safety.  He  taught  in  their  Synagogues^ 
and  preached  the  Go/pel  of  the  Kingdom^  and  healed 
every  Si  chiefs^  and  every  Difeafe  among  the  People, 
.  ^  Seeing  the  Multitudes  who  Hocked  to  him,  and 
compalTionating  their  grois  Ignorance,  and  Want 
of  proper  Perfons  to  inftrucl  them,  they  being  in 
the  Condition  of  Sheep,  expofed  to  numberlefs 
Dangers,  without  any  Shepherd  to  feed,  or  guide 
them,  1  he  now  thougiit  proper  to  fend  out  his 
twelve  /Jpojlles^  whom  l:e  had  before  called  and 
ordained  to  this  Office.  They  were  fent  out  into 
different  Parts,  two  by   two  •,  their  Commiffion  was 

■  See  Chriftian's  Faiih  a  rational  Aflcnt,  P.  i6i,c^'C. 
Crfl//V  Annot.         "  Matt.  ix.  35,  &c.     Mar.  vi.  6.         p  Matt, 
ix.  36,  &'c.  ^  Matt.  X.  I,  &•«.         Mar.  vi.  7,  Slq. 

Luk.  ix.  I. 

to 


A  View  of  our  Blejfed  Saviour  s  Minijiry,       i  39 

to  preach  to  the  loft  Sheep  of  the  Houfe  of  Ifraeh^  and 
the  Do61;rine  they  were  to  deliver  was  the  very- 
fame  with  that  of  their  Mafter.  They  were  to  ex- 
hort Men  to  repent^  and  to  afifure  them  that  the 
Kingdom  of  Heaven  was  at  Hand :  They  were  not 
inftru6led,  or  authorized,  to  declare  that  their 
Mafter  himfelf  was  the  Chrift :  They  were  em- 
powered to  work  all  Sorts  of  Miracles,  to  heal  the 
Sick^  cleanfe  the  Lepers^  raife  the  Dead^  and  caft  out 
"Devils :  They  were  ordered  to  make  no  Provifwn 
for  their  Journey^  neither  Money^  nor  Change  oi  Rai- 
ment, nor  Staves  for  their  Defence  •,  and  were  pro- 
mifed  Support  and  Maintenance,  wherever  they 
came.  The  Inftrudions  he  gave  them,  and  the 
Treatment,  which  he  foretold  they  fhould  meet 
with,  mud  appear  very  ftrange,  and  uncomfortable, 
to  thofe  who  were  in  high  Expe6lation  of  tem- 
poral Advancement.  He  tells  them  that  he  fends 
them  forth  as  fheep  among  Wolves ;  that  they  muft 
exped  to  be  delivered  up  to  Councils^  to  he  fcour- 
ged  in  the  Synagogues^  and  to  be  brought  before 
Governors  and  Kings  y  and  to  be  hated  of  all  Men 
for  his  Names  Sake  •,  that  they  could  hope  fur  no 
better  Treatment  than  their  Mafter^  but  mjll 
prepare  to  encounter  Reproach  and  Perfecutii.n,  io 
forfake  Father  and  Mother^  Son  and  Daughter  n.id 
to  take  up  their  Crofs  and  follow  him.  He  promifss 
them  no  peace,  or  Frofpcrity  •,  but  foretells  En- 
mity, and  Variance  between  the  neareft  and  deau^ft 

Relations, 


140       A  Vieiv  of  our  Bleffed  Saviour  s  Minijiry. 

Relations,  as  the  Event  and  Confequence  of  his 
preaching.  Againft  all  thele  Dangers  and  Diffi- 
culties, he  arms  them,  not  with  I  romifes  of  King- 
doms and  Preferments,  or  any  immediate  temporal 
Advantages,  but  with  the  Promil'c  of  the  AfTift- 
ancc  of  God's  Spirit^  and  the  Support  of  his  Pro- 
vidence, and  the  Expedlation  of  future  Rewards 
from  him.  He  encourages  them  not  to  fear  them 
which  kill  the  Body,  but  are  not  able  to  kill  the  Soul-^ 
but  bids  them  rather  fear  bim^  which  is  able  to  de- 
Jiroy  both  Soul  ani  Body  in  Hell  He  affures  them 
that,  //  tkey  confefs  him  before  Men^  he  will  confefs 
them  before  his  Vather^  which  is  in  Heaven  •,  and  that 
he  that  lofethhis  Life  for  his  Sake  fhall  find  it.  This 
Difcourfe  of  our  F.lejfed  Saviour  carries  with  it  evi- 
dent Tokens  of  his  Divine  Mijji'jn.  The  Duty  of 
Faith ^  and  a  firm  Reliance  on  God^s  Prote(^ion  under 
all  Dangers  and  Temptations,  is  here  mod:  plainly 
taught,  and  moft  powerfully  enforced.  The  Im- 
mortality of  the  Soul,  and  a  future  Day  of  Judgment^ 
when  the  Righteous  Hioukl  be  rewarded,  and  the 
Wicked  thrull  into  Hell,  Doctrines  but  imper- 
feclly  taught,  either  among  the  Jevos^  or  Heathens^ 
are  here  moft  clearly  revealed.  We  have  here  alfo 
a  clear  Prophecy  of  what  afterwards  bet'ell  the 
Apoftles,  and  firll  Difciples.  They  did  not  imme- 
diately on  their  being  now  fcnt  forth  meet  with  fuch 
Treatment ;  but  after  our  Z.<?r^V  Afcenfion,  we  find 
(in  the  /IBs  of  the  Apojlles  and  elfewbere)^  every  Par- 
ticular 


A  View  of  our  Blefj'ed  Saviour  s  Minijlry,       141 

ticular  here  mentioned  moil  pundlually  fulfilled. 
An  Enthufiaft  would  Icarcely  have  imagined,  or  an 
Impoftor  chofen  to  declare,  and  neither  of  them 
could  have  forefeen,  fuch  Events  as  thefe,  fo  con- 
trary to  the  Expectations  and  Notions  of  the  Jezvs^ 
and  fo  likely  to  difcourage  and  offend  his  Difci- 
pies.  Nor  is  the  Doctrine  here  taught  the  Lan- 
guage of  hnpofiorSy  or  the  Words  of  him  that  hath  a 
TkviL 

'  The  Jpojlles,  being  thus  inftru6led  and  com- 
miflioned,  departed^  and  went  through  the  Towns^ 
preaching  the  Gojpely  and  healing  every  where^  and 
cafting  out  Devils,  At  this  the  People  were  very 
much  furprized.  Other  Prophets  had  worked  Mi- 
racles before  •,  but  no  Prophet  ever  yet  had  em- 
powered others  to  work  Miracles  in  his  Name. 
'  Men  therefore  formed  various  Conje6lures  con- 
cerning him  :  Some  imagined  that  he  was  Elias^ 
the  Fore-runner  of  the  Meffiah-,  others  thought 
that  one  of  the  old  Prophets  was  rifen  again,  or  dk 
a  new  Prophet^  as  great  as  any  of  them,  now  made 
his  Appearance.  Herod  himfclf  was  (Irangeiy  per- 
plexed  :  He  had  lately  put  John  the  Baptift  to  Death ; 
and  his  guilty  Confcience  fuggefted  to  him  that 
he  was  again  rifen  from  the  Deadj  and  therefore 
mighty  Works  fJoewed  forth  themfehes  in  him, 

'  Luk.  ix.  6.         Mar.  vi.  12,  13.  *  Mar.  vi.  14,  &c. 

Luk.  ix.  7,  Sec.     Matt.  xiv.  i,  2, 

.  yefns 


142       A  View  of  our  BleJJed  Sa*viours  Minljlry, 

'  ^Jefus  finding  that  the  ir.any  Miracles  wrought 
by  himlelf,  and  his  Dilciplcs,  had  [pread  abroad  bis 
Name,  and  hearing  that  Herod  had  put  John  to 
Death,  and  began  to  be  alarmed  at  the  mighty  IVcrks 
wrought  by  his  Authority,  thought  fit  to  retire, 
and  went  privately  by  Shtp  into  a  defer t  Place.  But 
yet  he  could  not  be  concealed.  The  People  heard 
thereof y  law  the  Way  that  he  took,  and  followed  him 
on  Foot  out  of  the  Cities.  Jefus^  though  he  fought 
to  be  private,  yet  would  negledl  no  proper  Occa- 
fion  of  doing  good.  He  was  moved  with  Compaf- 
fion  toward  them^  and  he  healed  their  Sick.  He  looked 
upon  them  as  Sheep  having  no  Shepherd^  as  ignorant 
People,  who  wanted  Inftrudion  :  And  therefore  he 
kindly  received  them^  fpake  unto  them  of  the  Kingdom 
of  God^  and  taught  them  many  things.  And  as  they 
were  now  in  a  defer t  Place,  far  from  any  Place  of 
Accommodation,  and  the  Day  began  to  ivear  away^ 
while  the  People  were  lill'-ning  to  his  Doctrine  •, 
and  as  the  Peo[)le  had  nothing  to  eat,  and  could  not 
eafily  provide  themfelves  with  proper  Refrefhments, 
Jefus,  unwilling  to  fend  tJie  People  away  falling, 
who  had  come  io  far  to  hear  iiis  Doclrine,  wrought 
a  Miracle  to  feed  them,  and  made  fve  Barley- 
Loaves,  and  t-wo  fmall  lijhes,  which  the  Dilciples 
had   probably  provided  for  their  own  Supper,  to 

'   Matt.  xiv.  13,  ic.      Mar.  vi.  3c,  ."vc.       Luk.  ix.  10,  vVc. 
Joh.  vi.  I,  &c. 

faiibfy 


A  View  of  our  Blejfed  Saviour  s  Minijiry,       \ ^o 

fatisfy/t'^  thoufand  Men,  hefides  Women  and  Children, 
And  not  only  this,  but  after  they  had  all  eaten  as 
much  as  they  would,  and  were  filled^  there  was  taken 
up  of  Fragments  that  remained  to  them  twelve  Bajkets 
full 

This  was  a  mod  aftonifhing  Miracle:  There 
could  be  no  Fancy  nor  Dclufion  in  it :  Hungry 
Men  could  not  imagine  themfelves  fed  without 
fomething  real  to  fatisfy  their  Hunger  :  It  was 
impofTible  to  make  Provifion  for  fuch  a  Multitude 
in  fuch  a  defert  Place  •,  or,  if  it  had  been  poflible, 
Provifions  could  not  have  been  conveyed  there, 
without  any  of  them  feeing  or  perceiving  it.  "  The 
People  therefore  were  wonderfully  affeded  with 
this  Miracle,  and  concluded  from  hence  that  he 
was  the  Meffiah,  ^hey  faid — 'Wi  olroi  \';iv  dh-^'^Z^  l 
n^oipyiTnf  0  ify^oiAivof  ii$  Toy  KO(Tuov — this  is  of  a  ^ruth  that 
Prophet  that  fhould  come  into  the  World,  But  as 
they  thought  of  none  but  a  temporal  Meffiah^  fo 
the  Effedt  of  this  their  Convidtion  was,  that  they 
were  ready  to  declare  him  their  King,  Jefus  per- 
ceiving their  Intentions,  and  fearing  they  might 
feize  him  by  Force^  whether  he  would  or  not,  took 
all  poflible  Care  to  elude  their  Defign.  '^  He  im- 
mediately commanded  his  Difciples  with  no  fmall 
Earneftnefs,  and  Hurry,  to  get  again  into  the  Shipy 

"  Joh.  vi.  14,  &c.      Matt.  xiv.  22,  &c.       Mar.  vi   45,  &c, 
^  fy^twj  iiyayxoLTi     Matt.  xiv.  22,  &c.     Mar.  vi.  45,  *t. 

and 


14+       ^^  ^^^"^  oj  our  BleJJed  Saviour  s  Minijlry. 

and  to  go  over  unto  the  other  Side^  while  he  fent  auiay 
the  People,  Having  thus  fccured  his  Difciples  from 
being  drawn  in  to  take  Part  in  their  Defign,  he  took 
the  Opportunity  of  the  Night  to  difnnifs  the  People^ 
and  went  up  into  a  Mountain  apart  to  pray.  But 
concluding  the  People  would  come  together  again 
the  next  Day,  he  returned  to  hii  Difciples  by  mira- 
culoufly  walking  over  the  Sea^  in  Hopes  that  the 
People  knowing  that  he  went  not  with  his  Difciples^ 
and  not  finding  him  where  they  left  him,  might 
give  over  their  Projed. 

*  The  Difciples  were  now,  in  Obedience  to  cue 
Lord's  commands,  rowing  on  the  Sea :  They  faw 
nothing  of  their  Mafter,  wlio,  I  fuppofe,  had  pro- 
mifed  to  follow  them  :  'I'he  Night  came  on,  the 
Wind  was  contrary^  the  Sea  tempeftuous,  and  the  Ship 
toffed  with  Waves :  When  at  laft  Jefus  appeared  to 
them,  walking  on  the  Seay  they  fuppofed  it  had  been  a 
Spirit^  and  cried  out  for  Fear.  But  he  immediately 
quieted  their  Fear«?,  faying  unto  them — Be  of  good 
Cheery  it  is  7,  be  not  afraid.  Peter  anfwered  him^ 
and  faid.  Lord  if  it  be  thou^  bid  me  come  unto  thee  on 
the  Water.  And  he  faid.,  Come.  Peter  on  this  ad- 
ventured to  ilep  forth  ihto  the  Sea.  But  when  he 
faw  the  Wind  boijlerous,  be  was  afraid  •,  and  beginning 
to  fwk^  he  criedy  py'^S^  Lcrd^  fare  me.  And  imme^ 
liiately  Jefus  fir  etched  forth  his  Hand^  and  caught  him^ 

*  Matt.  xiv.  24,  c^:c.       Max.  vi.  47,  .iv;.      Joh.  vi.  17,  SkQ, 

and 


A  View  of  our  BleJJed  Saviour  s  Minijlry.        14  p 

and  /aid  unto  him^  O  thou  of  little  Faith ,  wherefore 
didji  thou  doubt  ?  And  when  they  were  come  into  the 
Shipy  the  Wind  ceafed^  and  they  immediately  ar- 
rived at  the  Place  to  which  they  were  bound. 
This  new  Miracle  quite  ailonifhed  thefe  Difci^ 
pies  :  "They  came  and  worjhipped  him  (nor  did  he 
difcourageor  forbid  xhtm),  faying,  of  a  Truth,  thou. 
art  the  Son  of  God,  As  foon  as  he  arrived  at  this 
Shore,  the  People  flocked  to  him ;  and  whitherfo- 
ever  he  entered  into  Villages,  or  Cities,  or  Country,  they 
laid  the  Sick  in  the  Streets,  and  befou^ht  him  that 
they  might  touch,  if  it  were  but  the  Border  of  his 
Garment  -,  and  as  many  as  touched  him  were  made 
whole, 

^  The  next  Day  the  fame  People,  whom  he 
had  fed  fo  miraculoufly,  and  whom  he  had  left 
behind  him  on  the  other  Side  of  the  Sea,  came 
together  again,  expelling  to  find  him  where  they 
had  left  him  the  Night  before.  But  not  meet- 
ing with  him  they  were  greatly  furprifed,  efpe- 
cially  as  there  had  been  no  Boats  there,  only  that 
which  carried  his  Difciples  over,  which  they  faw- 
put  out  to  Sea  without  him.  However,  other 
Boats  happening  to  come  that  Day,  they  made 
Ufe  of  them,  and  went  over  in  Queil  of  Jefus^ 
At  laft  they  found  him  in  the  Synagogue  at  Caper- 
naum. 

y  Joh.  vi.  22, &C.  See  Hammond,  Gntii  Annot.  Clagett's 
Paraphr. 

K  Jefus 


J  46       -^  f^i^^  of  our  BleJJed  Saviour  s  Miuijiry^. 

Jt'fusy  feeing  no  other  Way  of  getting  rid  of 
thefe  importunate  Admirers,  difcourfcs  to  them 
in  the  Manner  recorded  Job.  vi.  26,  &c.  This 
Paflage  of  Scripture  may  perliaps  feem  at  firft 
Sight  as  itrange,  and  unaccountable,  as  any  in 
the  Go/pels.  Thefe  People,  it  may  be  faid,  were 
convinced  by  our  Saviour's  Miracles  that  he  was 
the  Meffiabj  and  fought  him  out  with  no  fmall 
Zeal  and  Diligence.  But  he,  inftead  of  receiving 
them  kindly,  and  giving  them  proper  Inftruc- 
tions,  does  and  fays  all  he  can  todifcourage  them, 
and  alienate  their  Minds  from  him,  and  difcourfes 
to  them  in  fuch  a  flrange,  figurative,  and  unin- 
telligible Style,  as  offended  not  only  them,  but 
many  alfo  of  his  own  Dijciples,  A  proper  Attention 
to  the  Circumftances,  which  our  Saviour  was  now 
in,  may  pofTibly  clear  up  this  Difficulty.  Thefe 
People,  though  they  were  wonderfully  affecfled  by 
his  Miracles,  and  believed  him  to  be  the  Prophet 
that  Jljould  come  into  the  World ,  yet  did  not  believe 
on  right  Principles  :  They  had  no  Notion  of  any 
but  a  temporal  Mefftab,  and  therefore  when  they 
Jaw  the  Miracle  that  Jejus  did,  they  would  have 
taken  him  hy  Force ^  and  made  him  their  King,  Our 
Lord  was  tliercforc  in  no  fmall  Dillrefs :  Here 
was  a  large  Multitude  ready  to  proclaim  him  their 
King:  Thefe  People  were  haltcning  to  the  Fcaft 
of  the  Pajj'over,  'which  was  now  at  Hand.     Hcjc 

*  Joli.  vi.  4. 

they 


A  View  of  our  BleJJed  Saviour  s  Minijlry.       \  ^  7 

they  would  probably  have  conduced  our  Lord  in 
Triumph,  and  been  joined  on  the  Way  by  ftill 
larger  Multitudes.  This  was  a  Dano-cr,  from 
which  Jefus  fought  all  Means  to  efcape.  He  had 
already  taken  no  fmall  Pains  to  get  away  from 
them  J  but  now,  being  again  overtaken,  he  had 
no  human  Remedy  left,  but  by  faying  fomething 
which  might  difcourage  and  offend  them.  He 
begins  therefore  with  a  fevere  Reproof,  telling 
them,  that  they  did  not  come  to  him  from  any 
real  and  firm  Convi<5lion  occafioned  by  his  Mi- 
racles, but  with  the  Hope  of  fome  temporal  Ad- 
vantage :  He  had  fed  them  in  a  miraculous  Man- 
ner; and  they  hoped  he  could  do  the  fame,  or 
the  like,  for  them  again  :  And  therefore,  alluding 
to  the  Miracle  lately  wrought,  he  exhorteth  them 
to  labour  not  for  the  Meat  that  perijhethj  hut  for 
that  Meat  which  endureth  unto  everlafling  Life  : 
This  he  tells  them  the  Son  of  Man  fhall  give  unto 
them  ;  for  him  hath  God  the  Father  fealed.  They 
anfwered,  f^l^hat  fhall  we  do,  that  we  might  work 
the  Works  of  God?  By  the  Works  of  God  they 
meant  the  great  Work  of  fetting  up  the  Kingdom 
of  the  Meffiahy  and  delivering  the  Jewifli  Nation 
from  the  Yoke  they  laboured  under.  They  de- 
fired  to  know  how  they  were  to  begin,  and  what 
they  were  firft  to  attempt.  But  fejus  corrected 
their  Error :    He  faid  unto  theyn^   ms  is  the  fVork 


148       A  P^icw  of  our  BleJJed  Saviour  s  Minijlry, 

of  Gcd,  that  ye  believe  on  hiniy  whom  he  hath  Jent, 
Their  Reply  is  indeed  very  (Irange.  They  who 
had  fcen,  and  heard  of,  fo  many  Miracles  wrought 
by  him,  and  had  jiifl  before  been  WitnefTes  to 
that  mod  wonderful  Multiplication  of  the  Loaves 
and  FifljeSy  and  had  been  fo  tranfported  tliereat,  that 
they  could  fcarcely  be  reftrained,  from  proceeding 
to  open  Infurredtion,  now  afk  him — If^hat  Sign 
Jheweft  thou,  that  we  may  fee  and  believe  ?  What  doft 
thou  work?  But  it  may  be  faid,  that  the  Jews  ('  as 
has  been  before  obferved)  expelled  fome  publick 
Notification  of  the  Appearance  of  their  Mejfiah 
by  fome  Sign  from  Heaven:  And  therefore,  as  they 
concluded  from  our  Lord's  Miracles  that  he  was 
the  Mejp.ah,  they  thought  it  Time  to  call  upon 
him  for  this  Sign.  Befides,  they  feem  to  have  been 
difgufled  at  his  Treatment  of  them.  When  they 
would  have  proclaimed  him  King,  he  induftrioully 
avoided  them.  When  they  had  again  found  him, 
they  met  with  a  Rebuke,  inftead  of  the  Encou- 
ragement they  expe6led.  And  he  began  to  them 
a  Difcourfe  of  everlajling  Life,  which  we  may  fup- 
pofe  feemed  to  them  nothing  to  their  prefent  Pur- 
pofc.  And  therefore  we  find  them  now  endea- 
vouring to  difparage  the  Miracle,  which  fo  allo- 
nifhed  them  before:  They  compared  it  with  that 
of  the  Mamiah  given  to  the  Ifraelitcs  in  the  Wil- 

tierneb. 


A  View  of  our  Blejfed  Saviour  s  Minijlry.       1 49 

dernefs.  Their  Meaning  feems  to  be — Thou  haft 
indeed  wrought  a  confiderable  Miracle,  but  not 
comparable  to  that  of  Mojes :  He  fed  a  much  larger 
Multitude,  and  that  for  forty  Years  together,  with 
Food  vifibly  fent  down  from  Heaven :  Shew  us 
fome  fucii  Sigriy  and  we  will  believe.  Jefus  Jaid 
unto  them^  Verily  ^  verily  I  Jay  unto  you^  Mofes  gave 
you  not  that  Bread  from  Heaven-,  but  my  Father  giveth 
you  the  true  Bread  from  Heaven,  For  the  Bread  of 
God  is  hey  which  cometh  down  from  Heaven^  and  gi- 
veth Life  unto  the  World,  ^  This  feems  to  be  a 
Hebrew  Phrafe,  exprefling  a  Preference  by  a  Ne* 
gation  of  the  oppofite  Side  of  the  Comparifon. 
We  have  an  Inftance  of  the  like  in  the  Words 
immediately  preceding — Labour  not  for  the  Meat 
which  perifhethy  but  (/'.  e,  not  fo  much  as)  for  the 
Meaty  which  endureth  unto  everlajling  Life :  So  our 
Lord  would  teach  thefe  JewSy  that  the  Bread  which 
Mofes  gave  their  FatherSy  was  not  comparable  to 
that  Bread  which  was  now  offered  them.  This 
Bread  came  really  down  from  the  higheft  Heavens  ; 
and  will  fupport  £^nd  nourifti  thofe  who  eat  thereof y 
not  for  a  few  Years  only,  but  to  Life  everlafting. 
They,  mifunderftanding  him,  defired  to  partake 
of  this  Bread,  He  told  them  more  plainly  that 
he  was  the  Bread  of  Life :  But  they  could  not  un- 
derftand  fuch   figurative    Difcourfe;    they  could 

^  See  Gla/s :  Philol.  Sacr.  Lib.  iii.  Traa.  5.  Can.  22,  23. 

K  3  not 


150       A  View  of  our  Blejjed  Saviour  s  Minijlry. 

not  conceive  why  he  fhould  call  \\\\x\k\(  Breads  or 
how  he  could  fay  be  came  down  from  Heaven, 
whereas  they  were  well  acquainted  with  his  Ori- 
gin, and  knew  his  Father  and  Mother.  Jefus  tells 
them  (as  he  had  intimated  too  before)  that  it  was 
their  own  carnal  Prejudices,  and  worldly  Temper, 
which  hindered  them  from  feeing  and  embracing 
the  Truth  -,  that  no  one  could  come  to  him^  except  the 
Father,  who  had  fen t  hinty  drew  him ,  and  that  every 
one,  who  had  heard,  and  learned,  of  the  Father,  that 
is,  who  came  with  an  honcfl  Heart,  and  good 
Difpofition  of  Mind,  would  believe  on  him.  He 
continues,  in  AUufion  both  to  the  Miracle  of 
Loaves,  and  to  the  fore-mentioned  Inftance  of 
Manna,  to  difcourfe  of  himfelf  under  the  Image 
of  Bread.  He  calls  himfelf  the  Bread  of  Life,  the 
living  Bread,  wiiich  came  down  from  Heaven ;  and 
he  tells  them,  that//!?^  Bread,  which  he  would  give 
for  the  Life  of  the  IVorld,  is  his  Fleflo ;  and  that 
whojo  cat»th  his  Flefh,  and  drinketh  his  Blood,  hath 
eternal  Life,  &c.  By  giving  his  Flefh  for  the  Life  of 
the  IVorld,  he  plainly  alludes  to  his  Paffion ;  and 
by  eating  his  Flefh,  and  drinking  bis  Blood,  he  means, 
as  he  himfvlf  hath  explained  it,  v.  29,  75,  47,  be- 
lieving on  him,  that  is,  looking  on  him  as  our  Re- 
deemer, and  putting  our  Truft  in  the  Propitiation 
which  he  hath  made  for  us,  by  offering  his  Body, 
and  fliedding  his  Blood  for  us ;  though  I  doubt 
not  but  the  Words  carry  a  farther  Allufion  to  the 

Sacrament, 


A  View  of  our  Blejjed  Saviour  s  Minijlry.        i  ^  i 

Sacrament,  which  he  fhould  afterwards  inftitute, 
in  which  the  Bread  and  Wine,  which  were  to  be 
eaten  and  drunken,  were  to  reprefent  his  FleJJj  and 
Blood  facrificed  for  us,  and  to  convey  the  Be- 
nefits of  that  Sacrifice  to  all  faithful  Receivers. 

We  Ihall  perhaps  more  fully  apprehend  the 
Purport  of  our  Saviour's  Difcourfe,  if  we  confider 
the  feveral  Defigns  he  had  to  ferve  by  it.  Firft, 
he  intended  hereby  to  difcourage  thefe  Jews  who 
were  ready  to  proclaim  him  their  King,  and  put  a 
Stop  to  their  Defign.  This  he  did  effedlually :  And 
this  I  take  to  be  the  main  Reafon  of  his  deliver- 
ing himfelf  in  fuch  obfcure  and  figurative  Terms  : 
By  thefe  Means  he  difappointed  their  Expe6lations, 
without  denying  himfelf  to  be  the  Mejfiah  \  on  the 
contrary,  he  plainly  fignifies  that  he  was  the  Mej- 
fiah, though  not  fuch  a  one  as  they  took  him 
to  be. 

Secondly,  he  defigned  to  raife  Men*s  Minds 
from  temporal  things  to  fpiritual  things,  and  un- 
der fenfible  Images  to  convey  to  thofe,  who  had 
Ears  to  hear,  moft  ufeful  and  important  Doctrines. 
He  fully  declares  himfelf  the  Chrift :  He  calls  God 
his  Father ;  he  fays  that  the  Father  hathjealed  him^ 
hath  Jent  him,  that  he  came  down  from  Heaven,  and 
giveth  Life  unto  the  World  -,  that  whofoever  Jeeth  the 
Son,  and  believeth  on  hijn,  hath  everlajling  Life  :  He 
teaches  them  that  the  Benefits  which  he  will  confer 
on  his  Difciples,  are  not  temporal,  but  future  and 
fpiritual ;  He  exhorts  them  to  labour  not  for  the  Meat 

K  4  which 


152       A  View  of  our  Blejjcd  Saviour  s  Minijlry. 

which  per ijheth^  but  for  the  Meat  which  endureth  unto 
everlaftingUfe :  He  promifes  to  give  them  Life,  and 
to  raije  them  up  at  the  laft  Day  :  He  tells  them,  as 
he  had  done  in  the  Parable  of  the  Sower y  that  the 
Efficacy  of  his  Do6lrine  depended  on  the  good 
Difpofitions  of  thofe  who  heard  itj  that  all,  that 
the  Father  giveth  him,  fhall  come  to  him  ;  that  no 
Man  can  come  to  him,  except  the  Father  draw  him ; 
and  that  every  Man,  that  hath  heard  and  learned 
of  the  Father,  cometh  unto  him.  Accordingly,  we 
find  there  were  fome  who  rightly  underfliood  him. 
Simon  Peter  in  his  own,  and  in  the  reft  of  the 
Apoftles  Name,  anjwered — Lord,  to  whom  fhall  we 
go  ?  'Thou  haft  the  Words  of  eternal  Life.  And  we 
hlieve,  and  are  fure  that  thou  art  that  Chrift,  the 
Son  of  the  living  God,  The  Miracle  of  walking  on 
the  Sea  was  very  feafonable,  and  necefTary  to  pre- 
ferve  the  Faith  of  this  Apoftlc,  and  his  Brethren, 
in  this  I'ime  of  Trial,  and  Offence  to  all  tliofe, 
who  followed  him  on  temporal  Motives.  Not  only 
the  Jews,  but  many  of  his  Difciples  were  offended  at 
his  Dodlrine,  and  Manner  of  Exprefllon  -,  but  he 
knowing  their  Thoughts,  explained  himfelf,  and 
fatisfied  their  Scruples:  Doth  this  offend  you '^  (fays 
he)  What  and  if  ye  Jh all  fee  the  Son  of  Man  ajceyid 
up  where  he  was  before  ?  It  is  the  Spirit  that  quick- 
eneth ;  the  Flefh  profit  eth  no  thing  ;  the  li'crds  that 
J  Jpeak  unto  ycu,  they  arc  Spirit,  and  they  are  Life. 
We  may  obfcrvc,   that  there  were  two  things  in 

our 


A  View  of  our  Blejfed  Saviour  s  Minijlry,        153 

T)ur  Lord's  Difcourfe,  which  gave  Offence  to  his 
Hearers.  Firft,  they  could  not  conceive  how  he 
could  be  faid  to  come  down  from  Heaven^  who,  they 
knew,  was  born  among  them.  Secondly,  they 
could  not  tell  what  he  meant  by  eating  his  FleJI?y 
and  drinking  his  Blood,  Our  Lord  here  obviates 
both  thefe  Objeftions.  As  to  the  Firft,  he  tells 
them  that  he  fhould  foon  give  them  a  fenfi- 
ble  Proof  that  he  came  down  from  Heaven y  by  aj^ 
cending  up  thither  again  in  their  Sight.  As  to 
the  Second,  he  tells  them  that  his  Expreflions  are 
to  be  underftood  in  2ifpiritual  Senfe  :  They  could 
not  indeed  literally  eat  his  Flefh,  nor  would  it 
profit  them  any  thing,  if  they  could.  But  his 
Words  were  to  be  underftood  of  the  Nourifhment 
of  the  inward  Man,  fuch  as  would  improve  the 
Soul,  and  preferve  rt  to  eternal  Life ,  and  his  Doc- 
trine was  defigned  to  take  off  their  Thoughts  and 
Cares  from  the  Things  of  this  World,  and  fix 
them  on  a  more  durable  and  folid  Happinefs  in 
a  better  Life  to  come. 

Laftly,  Our  -  Saviour  feems  here,  as  he  fre- 
quently did  on  other  Occadons,  to  have  defigned 
to  lay  before  his  Difciples  fevcral  important  Doc- 
trines of  Chriftianity ^  which,  though  at  prefent 
wrapt  up  in  Figure  and  Obfcurity,  would  become 
more  intelligible,  when  the  Gofpel-Scheme  fhould 
come  to  be  more  fully  unfolded.  And  therefore, 
^s  on  another  Occafion,  he  faid  to  his  Difciples — 

^  IVhat 


1 54       A  View  of  our  Blejfcd  Saviour  s  Minijlry, 

<=  IVhat  I  do  thou  knowejl  not  now  i  but  thou  Jhalt 
know  hereafter.  So  here,  thougfi  neither  the  Jews 
nor  his  own  BiJcipUs,  might  know  at  prefent  the 
full  Import  of  his  Difcourfe,  yet  they  would  know 
hereafter,  when  his  Miniftry  was  fulfilled,  ^  and 
they  called  to  Remembrance  what  he  had  faid  unto 
them.  And  this,  if  I  miftake  not,  is  a  Key  which 
will  let  us  into  the  Meaning  and  Defign  of  thofe 
difficult  ExprefTions  o{  eating  the  Flejh  of  the  Son  of 
the  Son  of  Man,  and  drinking  his  Blood,  which,  as 
they  refer  immediately  to  his  feeding  the  Multi- 
tude, and  to  Mrfes  feeding  the  Children  of  Ifrael 
with  Manna,  fo  they  feem  to  carry  a  farther  Al- 
lufion,  both  to  his  own  PafTion,  and  to  the  Sacra- 
ment of  the  Eucharift,  whereby  we  profefs  dur 
Faith  in  his  PafTion.  *=  There  is  no  fmail  Agree- 
ment between  this  Difcourfe  of  our  Saviour  here, 
and  his  Conference  with  Nicodemus.  In  both  he 
plainly  fignifies  that  he  is  the  MeJJiah,  but  that  his 
Kingdom  was  of  a  fpiritUval  Nature.  In  both  he 
fets  forth  the  Necefllty  of  a  good  Life,  and  de- 
clares that  no  one  can  come  to  him,  without  the 
previous  Difpofition  of  an  honeit  and  good  Heart. 
There  he  fays — Men  loved  Darknefs  rather  than 
Lights  becaufe  their  Deeds  were  evil — and  here — No 
Man  can  come  unto  me,  except  it  were  given  unto  him 
of  my  Father.     In  both  he  hints  at  his  future  Paf* 

Joh.  xiii.  7.         «*  Sec  Joh.  ii.  22.       *■  See  Page  62,  &'c. 

fion, 


A  View  of  our  Blejfed  Saviour  s  Minijlry.       1 55 

fion,  and  the  Redemption  of  Mankind  by  his 
Death,  There  he  fays— y^j  Mojes  lifted  up  the  Ser- 
pent m  the  Wildernejsy  even  Jo  muft  the  Son  of  Man  be 
lifted  up,  that  whofoever  believeth  in  him,  Jhould  not 
perifh,  hut  have  eternal  Life — and  here  he  tells  the 
Jews,  that  he  fhail  give  his  Flejh  for  the  Life  of  the 
World :  And,  as  there  was  a  plain  Alliifion  to  the 
Sacrament  of  Baptijm,  fo  here  feems  to  be  as  plain 
an  Allufion  to  the  other  Sacrament ;  and  all  this 
in  fuch  ExprefTions,  and  Figures,  as  arofe  from 
the  prefent  Occafions.  Laftly,  as  our  Saviour  s 
Behaviour  on  that  Occafion  afforded  us  a  ftrong 
Prefumption,  that  he  was  no  Impoftor,  or  Enthuftafly 
fo  the  fame  may  be  clearly  inferred  from  his 
Treatment  of  thefe  Jews.  Here  were  five  thou- 
fand  Men  ready  to  declare  him  their  King  \  the 
PaJJover  was  at  Hand  j  he  might  on  this  publick 
Occafion  hitve  made  his  Entry  into  Jerujalem  in 
Triumph,  fupported  by  a  numerous  Party.  Had 
he  been  adluated  by  a  Spirit  of  Enthujtajm,  he 
would  not  have  declined  fuch  an  offer  :  Perfons 
of  a  warm  Imagination  always  receive  frefh  Heat 
from  the  Concourfe,  the  Approbati^Jtn,  and  the 
Acclamations  of  Multitudes.  Or,  had  he  been 
an  Impoflor,  what  more  favourable  Opportunity 
could  he  dcfire  ?  Would  any  hnpoftor,  when  like 
to  be  fo  powerfully  fupported,  have  left  his 
Friends,  and  taken  Pains  to  difcouragc,  and 
alienate  their  Affedlions  from  hiiu  ?    No  ;  both 

Impoflors 


156       A  View  of  our  Blejjed  Saviour  s  Minijlry, 

Impojlors  and  Eyithu/uijls  delight  in  a  Number  of 
Followers  :  Vanity  prompts  the  one,  and  Inte- 
reft  the  other,  to  ufe  all  Means  to  ftrengthen 
their  Party,  and  gain  Profelytcs.  But  Jefus  took 
quite  anotlier  Method  :  He  fought  not  his  own  Glo- 
ry y  or  Profit ;  his  fole  Aim  was  to  invite  Men  to 
the  Practice  of  Virtue  and  Piety  j  and  therefore 
he  defired  no  Difciples,  but  fuch  as  were  ready  to 
embrace  and  pracSlife  his  pure  and  heavenly  Doc- 
trines ;  all  Qther  Followers  he  conftantly  difcou- 
raged. 

One  thing  more  to  be  obferved  is,  that  as  our 
Saviour  throughout  this  whole  Difcourfe  gives 
fufficient  Intimations  that  he  is  the  Chrifij  lo  he 
accepts  of  the  ProfefTions  of  Faith  made  by  his 
Apoftles.  Whenjuft  before,  his  Difciples  came 
and  worjlnpped  him,  Jayingy  Of  a  Uruth  thou  art  the 
Son  of  Gody  he  did  not  decline,  but  accept  this 
Homage  and  Declaration  :  When  afterwards  Pe- 
ter  faid  to  him — We  believe y  and  are  fure,  that  thou 
art  the  Chrifty  the  Son  of  the  living  God — we  do  not 
find  that  he  correded  him,  or  intimated  that  he 
was  miftaken :  He  anfwered — Have  net  I  chofen 
you  Twelve y  and  one  of  you  is  -  ^liZ'^y^.i — an  Accufery 
or  Informer,  Which  Words,  as  they  are  an  In- 
(lance  of  his  Power  of  Prophecy,  and  Knowledge 
of  Men's  Hearts,  fo  they  feem  to  contain  a  Rea- 
fon  why  he  did   not  open   himfelf  niore  freely  to 

theiTi  \ 


A  view  of  our  Blejftd  Saviour  s  Minijlry.       157^ 

them  i  as  if  he  had  faid — You  fay  right  j  but  I 
do  not  choofe  openly  to  declare  fo  much,  becaufe 
one  of  you  is  an  Informer^  and  would  make  it 
Matter  of  Accufation  acrainft  me. 


CHAP.      V. 

^  'T^  HIS  Miracle  of  the  Loaves  was  wrought 
-*-  juft  before  the  Feaft  of  the  Pajfover  :  But 
we  have  no  Account  of  any  of  our  Saviour's 
Tranfadlions  at  this  PafTover.  If  he  went  up  to  this 
Feaft,  we  may  fuppofe  he  went  up  privately,  and 
did  not  appear  there  openly.  His  Name  was  now 
fpread  abroad:  He  had  juft  freed  himfelf  from 
the  Importunity  of  the  Multitude,  who  would 
have  made  him  a  King^  while  others  were  as  highly 
exafperated  againft  him,  and  fought  his  Life : 
And  therefore  it  is  reafonable  to  fuppofe  he  did 
not  appear  openly  at  this  Feaft.  His  Hour  was 
not  yet  come;  and  he  was  equally  afraid  of  the  Zeal 
of  his  Followers,  and  the  Malice  of  his  Enemies. 
8  Accordingly,  St.  John  tells  us  that,  after  the/e 
things  Jefus  walked  in  Galilee  j  for  he  would  not  vjitlk 
in  Jezvjy,  hecauje  the  few 5  fought  to  kill  hi?n. 

'  Joh.  vi.  4.  «  Joh.  vii.  i. 

^  Galtlee 


1^8       A  View  of  our  Blejfed  Saviour  s  Minijlry, 

^  Galilee  was  therefore   now    the   Place  of  his 
Abode  :    But  Iiere  alfo  the  Scribes  and  Pharifees 
from  Jerujalem  piirfued  him.     They  fought  fome 
Occafion  of  incenfing   the  People  againft  him ; 
and  began  to  quedion  him  foi"  allowing  his  Di/ci- 
J>les  to  eat  without  firft  ivajlnng  their  Uands^  con- 
trary to  the  Tradition  cf  the  Elders.     From   hence 
our  Lord  takes  Occafion  to  rebuke  them  feverely, 
for  teaching  for  DoBrines  the  Commandments  of  Men, 
preferring  ritual    Obfervances    to  real    Holinefs, 
and  even  fetting  afide  the  Commandments  of  God  by 
their  Traditions,     He  inftances  in  a  Rule  of  theirs, 
which  allowed  a  Son  to  confecrate  his  Subflance 
to  God^  and,  under  that  Pretence,  to  do  nothing 
for  his   Parents.     And  he  not  only  thus   rebuked 
the  Pharifees,  but  called  to  him  the  Multitude y  and 
took  Occafion  from  hence  to  recommend  to  them 
inward  Holinefs,  and  Purity  of  Heart,  in  Prefe- 
rence to  all  fuch   outward  Obfervances,    telling 
them,  that  not  that  which  goeth  into  the  Mouth  de- 
file th  a  Man,  but  that  which  cometh  out  ef  the  Mouth, 
The  Pharifees  were  highly  offended  at  his  Beha- 
viour ai?d   Doctrine  j   his  Difciples,  who   probably 
were    concerned   at   the   Offence  they    took,    in- 
formed him   of  it  :    He  anfwered,  and  f aid.  Every 
Plmit,  which  my  heavenly  Father  hath  not  planted, 
JJjall  be  rooted  up — I  mull  root  out  every  Dodrinc, 

'  Matt.  XV.  I,  &c.         Mar.  vii.  i,  Scq. 

which 


A  View  of  our  Ble [fed  Saviour  s  Minifiry.       i  r« 

which  Cometh  not  from  Godj  but  is  founded  on 
the  Commandments  of  Men,  Pay  no  regard  to  fuch 
Teachers,  they  are  blind  Leaders ^  and  thofe  that 
follow  them  implicitly  are  blind  alfo  :  And  if  the 
Blind  lead  the  Blind,  both  Jhall  fall  into  the  Ditch. 
He  afterwards  explained  his  Dodrine  more  fully, 
and  particularly  to  his  Bi/ciples. 

*  During  this  Summer  Jefus  went  about  through 
different  Parts  of  Galilee,  doing  good,  making 
the  Dumb  to /peak,  the  Maimed  to  be  whole,  the  Lame 
to  walk,  and  the  Blind  to  fee,  and  preaching  the  Gof- 
pel  of  the  Kingdom,  in  the  fame  Manner  he  had 
done  heretofore.  ^  He  fought  Privacy,  but  would 
not  turn  away  thofe  who  begged  Relief  from  him. 
He  healed  the  Woman  of  Canaan's  Daughter :  He 
made  indeed  at  firfl  fome  Difficulty  of  granting 
her  Requeft ;  but  this  was  only  that  his  Difciples 
might  take  more  Notice,  that  Faith  might  be 
found  in,  and  that  Compaffion  was  due,  even  to 
Strangers.  *  He  healed  a  Man  who  was  deaf,  and  had 
an  Impediment  in  his  Speech ;  and,  as  he  had  done  be- 
fore on  like  Occafions,  charged  them  that  they  Jhould 
tell  no  Man,  ^  The  like  Injunction  he  gave  to 
the  blind  Man  whom  he  healed  at  Bethfaida,  He 
would  not  refufe  the  Mercy  he  afked ;  but  he  firft 

'  Matt,  XV.  30,  31,  ^  Mar,  vii.  24,  &c.       Matt.  xv. 

21,  &c.         1  Mar.  vii.  32,  Sec         "^  Mar.  riii.  22,  &c. 

led 


1 6o       A  View  of  our  Bkjfed  Saviour  s  Minijlry* 

led  him  out  of  the  Town  i  and  when  he  had  rc- 
(lored  his  Sight,  fent  him  away  with  a  Charge, 
neither  to  go  into  the  TowHy  nor  tell  it  to  any  in  the 
Town.  "  Betbjdida  had  before  defpifed  his  mighty 
Works,  and  flood  out  againft  Miracles  fufRcient 
to  have  converted  the  moft  idolatrous  Nations  ; 
and  this  might  be  a  Reafon,  why  here  in  particular 
he  did  not  choofc  openly  to  difplay  his  Power. 

°  But  in  vain  did  he  feck  to  be  concealed.  The 
People  hearing  of  this,  and  other  his  Miracles, 
flocked  about  him  in  great  Numbers.  On  thefe 
too  he  had  CompaJJicu.  They  had  now  been  "Jjitb 
him  three  days  in  the  Wildernejs,  and  had  nothing  to 
eat ;  and  divers  of  them  came  from  far.  Fearing 
therefore  left  they  might  faint  in  their  V/ay  home 
for  Want  of  Suftenance,  he  wrought  the  like  Mi- 
racle for  them,  as  he  had  done  not  long  before, 
making  fcven  Loaves y  and  a  feiv  little  Fifhcs  fuffi- 
cicnt  to  feed  4000  A/tv/,  hefiae  IVomen  and  Children: 
And  they  took  up  of  the  broken  Aleat  that  "jjas  left 
/even  Bafkets.  He  took  alio  the  fame  Precaution, 
as  he  had  done  before :  He  fent  away  the  Multi- 
iude,  and  went  by  Ship  into  diftant  Parts. 

p  The  Pharifas  and  Sadducees,  feeing,  and  hear- 
ing the  FaiT.e  of  thefe  mighty  Miracles,  and  yet 
unwilling  to  be  convinced,  had  Recourfe  to  the 

*  Matt.  xi.  21.  **  Matt.  xv.  32,  ^^c.  Mar.  \iii.  1,  Arc, 
f  Matt.  xvi.  I,  &c.  Mar.  viii.  10,  ^c.  lit c  Page  124,  and 
Page  58. 

fame 


A  View  of  our  BleJJed  Saviour's  Minijlry.       1 6 1 

fame  Artifice,  which  they  had  once  before  tried :  l^hey 
tempting  him  deftred  he  would  jJoew  them  a  Sign  from 
Heaven.  He  gives  them  the  fame  Anfwer  he  had 
done  before — A  wicked  and  adulterous  Generation 
feeketh  after  a  Sign,  and  there  fhall  no  Sign  be  given 
unto  it,  but  the  Sign  of  the  Prophet  Jonas.  At  the 
fame  Time  he  rebuked  them  for  pretending  to 
difcern  the  Face  of  the  Sky,  and  prognofticate  the 
Weather,  and  yet  itot  difcerning  the  Signs  of  the  'Times, 
Which  Words  plainly  intimate  that  the  Time  they 
expeded  was  come,  and  that  the  Signs  of  it  were 
eafily  difcernible :  And  yet  it  was  fuch  a  Declara- 
tion of  his  divine  Miffion,  as  they  could  no  Way 
lay  hold  on. 

^  And  now,  the  Time  of  his  Departure  drawing 
near,  he  thought  proper  to  declare  himfelf  more 
openly  to  his  Difciples.  The  Method  he  took  to 
do  this  was  a  very  prudent  one.  Being  alone  with 
fome  of  his  Apoilles,  he  afked  them  what  Men  faid 
of  him,  and  what  they  took  him  to  be.  They  an- 
fwered.  Some  fay  that  thou  art  John  the  Baptifl,  fome 
Elias,  and  others  Jeremias,  or  one  of  the  Prophets, 
He  afked  them  again  their  own  Thoughts  of  him: 
Simon  Peter  anfwer ed  in  the  Name  of  the  reft — Thou 
art  Chrifi  the  Son  of  the  living  God,  And  Jefus  an- 
fwered  and  faid  unto  him,  Bleffed  art  thou,  Simon 
Bar-jona,   for  Fleflo  and  Blood  hath  not  revealed  it 

^  Matt.  xvi.  13,  SiC  Mar.  viii.  27,  &:c.  Luk.  ix. 

L  unto 


i62       A  View  of  our  BleJJed  Saviour  s  Minijhy, 

unto  thee^  hut  my  Father  which  is  in  Heaven.  And 
I  jay  alfo  unto  thee^  that  thou  art  Peter ^  and  upon 
this  Rock  will  I  build  my  Churchy  and  the  Gates  of 
Ilclljhall  not  prevail  againjt  it.  It  appears  plainly 
from  this  PalTage,  that  our  Saviour  had  not  yet 
exprefsly  declared  himfelf  the  Chrift^  no  not  to  his 
own  Difciples.  The  People,  we  fee,  were  in  Doubt, 
and  formed  Conjedlures  concerning  him,  each  ac- 
cording to  his  Fancy  :  Nor  could  he  have  had 
any  Occafion  to  put  fuch  a  Queftion  to  his  Dijci- 
pleSy  if  he  had  before  told  them  plainly  who  he 
was.  His  anfwer  to  Peter  implies  as  much — '  FleJJj 
and  Blood  hath  not  revealed  it  unto  thee — that  is — 
No  Man  hath  told  thee  x.h\s— but  my  Fat  her  ^  which  is 
in  Heaven  :  God  enabled  thee  to  gather  and  infer 
this  Truth  from  my  Life,  and  Dod:rine,  and  Mi- 
racles. Our  Saviour  had  indeed  ofcen  (as  has  been 
already  oblerved)  plainly  intimated  as  much  -,  but 
he  had  never  yet,  as  we  can  find,  exprefsly  de- 
clared himfelf  the  Chrijl^  except  only  once,  in  the 
Abfence  of  his  Difciples,  to  the  IVoman  of  Samaria. 
He  had  taught  the  Jcws^  that  the  Kingdom  of  God 
was  at  Handy  that  it  was  come  unto  them  :  He  fre- 
quently appealed  to  his  Miracles,  and  to  the  Pro- 
phecies of  the  Old  Tejlamenty  for  Proof  of  his  Mif- 
fion  :  Me  had  faid  of  himfelf,  that  he  came  down 
from  Heaven  to  give  Light  unto  the  JVorld :  He 
had  called  God  \n  a  peculiar  Manner  his  Father^ 

'  See  Gal.  i.  i6.     Eph.  vi.  12. 

and 


A  View  of  our  BleJJed  Saviour  s  Minijlry.      i(y^ 

and  declared  that  he  had  fealed  him^  and  fent  him : 
He  had  frequently  ufed  to  fpeak  in  the  third  Per- 
fon  of  the  Son^  the  Son  of  Gody  but  in  fuch  a  Man- 
ner, as  (hewed  plainly  enough  that  he  meant  himfelf. 
But  the  Title  by  which  lie  mod  ulually  dillinguifhed 
himfelf  was  that  of  the  Son  of  Man^  an  Appellation 
this,  as  it  was  the  moll  modeft  and  inoffenfive  he 
could  well  choofe,  fo  it  carried  with  it  (^  as  we  have 
feen)  fufficient  Intimation  that  he  was  the  Mejfiah. 
When  called /^^  Son  of  God^  or  the  Chrifl,  by  others,  he 
never  refufed  this  Title,  nor  rebuked,  or  correded, 
thofe  who  gave  it  him,  though  they  were  his  own 
Difciples  :  When  *  Nathaniel  called  him  the  Son  of 
God,  the  King  of  Ifrael,  he  anfwered  in  fuch  a  Man- 
ner, as  plainly  fhewed  an  Approbation  of  his  Faith  : 
"When  his  Difciples  came  and  worfhipped  him  ^  faying^ 
Of  a  'Truth  thou  art  the  Son  of  God  \  "^  when  Simon 
Peter  faid  — /Fi?  believe^  and  are  fur e  that  thou  art  that 
Chrifl  the  Son  of  the  living  God — he  accepted  this 
Homage,  and  thefe  ProfelTions.  This  Method  our 
Saviour  had  hitherto  taken  of  letting  his  Difciples 
know  who  he  was  •,  but  he  had  never  yet  fo  pofi- 
tively  declared  himfelf  the  Chrijl,  as  he  does  now. 
He  not  only  accepts  of  Peter\  ConfelTion,  but 
declares  it  to  be  revealed  unto  him  by  his  Father 
which  is  in  Heaven  \  promifcs  to  build  his  Church 
upon  this  Rocky  y  and  to  make  Peter  an  Officer,  or 

*  See  P.  47,  &c.  *  Joh.  i.  49,  c^-c.  "  Matt.  xiv.  33. 

"  Joh,  vi.  69.         y  See  Hammond  Annot.     Comp.  If.  xxii.  22. 

L  2  Steward, 


1 64      A  View  of  our  Blejfed  Saviour  s  Minijlry. 

Steward,  who  fhould  carry  the  Keys^  and  bear  Of- 
fice, and  Rule,  in  his  Kingdom,  And  yet  even  this 
Declaration  was  guarded  with  all  polTible  Prudence 
and  Caution :  He  chofe  rather  to  draw  this  Con- 
fefllon  from  the  Mouth  of  his  Dilciples,  than  to 
declare  fo  much  in  exprefs  Terms  himfclf :  All 
this  pafTed  in  private  between  him  and  his  Difci- 
ples,  or  Apoftles  ;  and  them  be  Jlraightly  charged^ 
and  com?nanded  them  to  tell  no  Man  that  he  was  the 
Chriji.  At  the  fame  Time  he  inftruds  them  that 
he  muji  fuffer  many  things^  and  be  reje^ed  of  the 
Elders^  and  of  the  Chief  Priejis^  and  Scribes^  and  be 
killed y  and  after  three  Days  rife  again.  Thus  did  he 
join  the  Do6lrine  of  his  Sufferings  with  that  of  his 
Kingdom,  by  thefe  Means  checking  thofe  ambitious 
Hopes,  which  the  foregoing  Declaration  might  have 
raifed. 

There  follows  another  Dodlrine,  which  he  had 
never  plainly  taught  them  before.  '  From  that  Time 
forth  (faith  St.  Matthew)  began  Jcfus  to  fhew  unto  his 
Difciples,  hozv  that  he  mufl  go  unto  Jerufakm^  nnd  fuf- 
fer many  things.  This  Do6lrine  had  been  before  de- 
livered, but  only  under  obfcure  Figures,  v/hich 
they  did  not  at  prefcnt  underftand— *  Dcflroy  this 
Temple,  and  in  three  Days  I  will  raife  it  up,  ^  As 
Mofes  lifted  up  the  Serpent  in  the  Wildernejs^  even  fo 
mufl  the  Son  of  Man  be  lifted  up,    «  The  Bread  that  I 

*  Matt.  xvi.  21,  &c.        Mar.  viii.  31,  5cc.         Luk.  ix.  22, 
&c.         »  Joh.  ii.  19.  "  Joh.  iii.  14.         "  Joh.  vi.  51. 

will 


Jl  View  of  our  Blejfed  Saviour  s  Minijlry.       165 

will  give  is  my  FkJJo^  which  1  will  give  for  the  Life  of 
the  World,  But  noiv  he  fpake  that  Saying— Iv  -^aplmA 
"-plainly^  without  any  Figure.  The  Reafon  why- 
he  had  not  more  plainly  taught  them  this  Leflbn 
before,  is  fufficiently  manifeft  from  what  has  been 
already  obferved— they  were  not  able  to  hear  it,  A 
fuffering  Meffiah  was  at  that  Time  fuch  a  Paradox 
as  would  have  been  almoft  univerfally  rejected  with 
Scorn.  His  mod  zealous  Difciples,  if  he  had  at 
firft  plainly  told  them  what  he  was  to  fuffer,  would 
probably  have  gone  hack^  and  walked  no  more  with 
him.  And  therefore  Jefus^  who  would  not  break  the 
hruifed  Reed,  nor  quench  the  Jmoaking  Flax^  adapted 
his  Dodlrine  to  their  Infirmities.  He  would  not 
unneceifarily  offend  them,  and  therefore  he  fed  them 
with  Milk^  and  not  with  Meat-,  preaching  the  Word 
as  they  were  able  to  bear  it,  and  preparing  their 
Minds  for  the  Reception  of  fuch  Truths  as  thefe 
by  gentle  Degrees.  They  had  been  for  fome  Time 
now  WitnefTes  of  his  Life  and  Miracles ;  they  had 
been  Auditors  of  his  heavenly  Difcourfes,  all  tend- 
ing to  enforce  on  them  inward  Purity  of  Heart, 
and  to  take  off  their  Affedtions  from  this  World  ; 
They  were  now  fully  perfuaded  that  he  was  the 
Chrifl^  and  St.  Feter  in  the  Name  of  the  reft  had 
made  ConfefTion  of  him.  This  therefore  he  thought 
a  proper  Seafon  to  acquaint  them  more  fully  with 
his  future  Sufferings.  ^  He  had  before  taught  them, 

^  Matt.  X.  22,  &c. 

L  3  that 


1 66      A  View  of  our  BIcJfed  Saviour  s  Miriijlry. 

that  they  muft  be  hated  of  all  Men  for  his  Name's 
fake  \  but  that  he  himfclf  fJjmld  he  rejected  of  the 
Elders  and  Chief  Priejls^  and  be  killed;  this  was  ftill 
a  IiarJer  LefTon  for  them  :  They  could  by  no 
means  relilh  a  Dodrine  fo  repugnant  to  their  No- 
tions, and  fo  deftrudlive  of  their  Hopes  :  Peter 
therefore  took  upon  him  to  rebuke  his  Mailer,  fay- 
ing— Be  it  far  from  thee  Lord;  this  fljall not  be  unto 
ibee.  But  our  Saviour  reproved  him  witli  no  fmall 
Severity— Gf/  thee  behind  me^  Satan,  thou  art  an  Of- 
fence unto  me ;  for  thou  favoureft  not  the  things  that 
be  of  God,  but  thofe  that  be  of  Men.  And  dill  to  the 
lall:  we  find  them  averfe  to  this  Do6lrine.  When 
'Jefus  foon  after  repeated  the  fame  thing  to  them, 
*  they  were  iri:ceeding  forry  (fays  St.  Matthew).  ^  They 
underftood  not  that  Saying,  and  were  afraid  to  afk  him 
(fays  St.  Mark).  ^  And  again,  when  ^efiis  foretold 
his  Sufferings  jud  before  his  Deceafe,  they  underfieod 
none  of  thefe  things,  and  this  Saying  ivas  hid  from  them, 
neither  knew  they  the  things  which  werefpoken.  Had 
Jefus  been  an  Impoflor,  he  might  polTibly  have  had 
fome  forebodings  of  his  fuffcrings :  He  might 
reafonably  have  expeded  fevere  Treatment  from 
the  Jewifh  Rulers.  But  would  fuch  a  Pcrlon  have 
fpoken  this  Saying  openly  ?  When  his  Difciples  had 
juft  acknowledged  his  Pretcnfions,  would  he  have 
checked    their   rifing    Hopes,    and    damped   their 

•  Matt.  xvii.  23.  '  Mar.  ijc.  32.  k  Luk.  xviii.  34. 

Zeal, 


A  Vieiv  of  our  Blejfed  Saviour  s  Minijlry.       167 

Zeal,  with  an  unfeafonable  Predidion  of  his  own 
and  their  Sufferings?  Would  he,  or  could  he, 
have  foretold  what  Death  he  JJjould  die  ?  When 
we  find  our  Lord  declaring  (^  as  he  did  afterwards), 
that  he  JJoould  be  delivered  to  the  Gentiles^  (who  had 
as  yet  taken  no  Notice  of  him),  to  mock,  and  to 
fcourge,  and  to  crucify  him,  (things  not  likely  to 
happen,  nor  at  that  Time  likely  to  enter  into  the 
Imagination  of  either  Impoflor,  or  Enthufiaft), 
and  when  we  find  the  Event  exadlly  according  with 
the  Predidion,  have  we  not  the  greateft  Reafon  to 
conclude,  that  this  is  of  a  1'ruth  that  Prophet  that 
fhould  come  into  the  World  ? 

Peter's  Confeffion,  our  Saviour's  Acceptance  of 
it,  his  Predidion  of  his  Sufferings,  and  his  Repri- 
mand of  Peter^  feem  to  have  paffed  in  private  be- 
tween him  and  his  Bifciples^  or  Apoftles.  *  But  he 
now  calls  the  People  unto  him,  and  preaches  to  them 
the  fame  Dodrine  of  Self-denial,  ^  which  he  had 
before  taught  his  Apoftles,  but  makes  no  mention 
of  his  Sufferings.  He  faid  to  them  all ^  If  any  Man 
will  come  after  me,  let  him  deny  himfelf,  and  take  up 
his  Crofsy  and  follow  me.  For  whofoever  will  fave 
his  Life  fhall  lofe  it  -,  and  whofoever  will  lofe  his 
Life  for  my  Sake  Jkall  find  it.     For  what  is  a  Man 

^  Matt.  XX.  19.  Mar.  x.  33,  34.  Luk.xviii.  32,  33. 
>  Matt.  xvi.  24,  &c.  Mar.  viii.  34,  &c.  Luk.  ix.  23,  &c. 
"*-  Matt.  X.  38,39. 

L  4  profited^ 


i68        A  View  of  our  Blejfcd  Saviour  s  Minijlry. 

profited,  if  he  Jh all  gain  the  ij^hole  IVorldy  and  lofe  his 
own  Soul  ?     Or  'what  fljall  a  Man  give  in  Exchange 

for  his  Soul?  The  hxprelTjon  of  taking  up  the  Crofs^ 
Jccms  to  be  a  Phrale  uled  to  fignify  the  fubmitting 
to  Afflidion  and  Perfecutionj  but  was  certainly  de- 
figned  to  allude  to  the  Death  which  he  himfelf, 
and  fomc  alfo  of  his  Difciples,  fhould  die.  '  That 
the  Words  following  relate  to  a  future  State,  ap- 
pears Irom  comparing  them  with  Joh.  xii.  25,  as 
alio  with  Matt,  x.  28,  &c.  But  as  this  Dodrine 
mull:  be  ungrateful  to  his  Hearers,  to  qualify  the 
Ilarilinefs  of  it,  he  adds — For  the  Son  of  Man  fhall 
come  in  the  Glory  of  his  Father  with  his  Angels  ;  and 
then  he  fhall  reward  every  Man  according  to  his 
Works.  And,  left  his  Difciples  ihould  take  Offence, 
being  put  off  to  a  diftant  and  uncertain  Time,  he 
farther  tells  them,  that  there  werefomefianding  there^ 
who  fJjould  not  tafie  of  Deaths  till  they  had  fecn  the 
Kingdom  of  God  come  with  Power.  The  Kingdom  of 
God  ">  (as  we  have  fcen),  with  regard  to  the  Time 
of  its  Commencement,  bears  in  Scripture  different 
Senfes.  "  The  Event  has  taught  us  to  interpret  this 

'  See  above  P.  140.  ™  f*^£c  75.  "  Ccmp.  Jc-h.  xxi. 

22,  23,  kc.  St^me  have  thought  that  our  Lord  here  refers  to 
his  TrtJttffigur alien,  tlie  Account  of  which  follows  immediately 
after.  The  Words  may  indeed  bear  ihisScnfe:  Our  Satiour^ 
after  foretelling  that  he  /houjd  hercalter  come  \o  ju.'ige  tht 
World  m  Poiver  and  Glory^  might  in  the  following  Words  fig- 
nify to  his  Difciples,  that  fomc  of  them   fl.ould  foon  fee  an 

EarneA 


A  View  of  Gur  Bleffed  Saviour  s  Minijiry.       169 

latter  Paflage  of  the  Deftru6lion  of  Jerufalem^  when 
Chrift  mod  remarkably  difplayed  his  Regal  Power 
in  the  Punifhment  of  his  Enemies  the  Jews,  The 
Senfe  of  the  whole  is,  that  the  Day  would  come, 
(meaning  the  laft  Day  of  Judgment),  when  he 
fliould  appear  in  Glory  to  reward  his  faithful  Fol- 
lowers, and  punifii  thofe  who  oppofed  or  forfook 
him  ;  and  that  even  in  this  prefent  Generation,  he 
fhould  come  with  Power  to  fupport  his  faithtul 
Followers,  and  punifh  his  Enemies.  The  Words 
mufl  at  that  Time  appear  obfcure,  nor  were  they 
to  be  fully  underftood  till  the  Event  fhould  clear 
up  their  Meaning  •,  but  were  well  calculated  to  pre- 
vent his  Dilciples  from  defponding,  and  at  the 
fame  Time  make  them  willing  to  wait  his  own 
Time  of  coming  with  Power  and  Glory.  Thefe 
Words  alfo  plainly  fignify  to  the  People  that  he 
was  the  Meffiah^  their  King.,  and  yet  are  lb  cautioufly 
delivered,  as  to  afford  his  Enemies  no  Matter  of 
Accufation  againft  him.  He  fpeaks  in  the  third 
Perfon  of  the  Son  of  Man  :  He  fpeaks  of  a  diilant 
Day  when  this  Son  of  Man  ^nzs  to  come  in  his  King- 
dom ;  and  promifes  to  his  Followers  at  prefent  only 

Earneft  and  Foretafle  of  this  his  glorious  Appearance.  Ac- 
cordingly St.  Pe.'er  brings  this  in  Proof  of  his  coming  to  Judg- 
ment :  For  nve  have  not  follonioed  cunningly  de-vifed  Fables t  nuhen 
ive  made  knc^jun  unto  you  the  Ponver  and  Coming  oj  our  Lord  jefus 
Chrift f  but  nvere  Eye-Witnejfes  of  his  Majejiy,  kz.  2  Pet.  i.  i6. 
See  PoWs  Synopf.  Macknight's  Harm, 

Sufferings 


170       A  View  of  our  BIcJfed  Saviour  s  Miniftry, 

Sufferings  and  Death  :  And  the  whole  is  fo  ob- 
fciirely  worded,  as  that  neither  his  Friends  nor 
Enemies  could  make  any  ill  Uie  of  it.  Thus 
guarded  was  our  Saviour  in  every  tiling  which 
he  laid  with  Relation  to  his  Kingdom*. 

Not  long  after,  he  gave  his  Difciples  a  farther 
and  more  flriking  AlTurance  that  he  was  the  Cbrift, 
^  He  took  three  of  his  Apoflles  apart  into  an  high 
Mour.tain:  And  while  he  was  there  in  Prayer^  he 
was  transfigured  before  them  •,  his  whole  Body  put  on 
a  luminous  Appearance,  his  Face  did  JJoine  as  the 
Sun,  and  his  Raiment  was  white  as  the  Light.  And 
there  appeared  in  Glory,  Mofes,  and  Elias,  talking  with 
him.  The  three  Difciples  were  aftoniflied  at  this 
Vifion,  and  Peter  faid.  Lord,  **  it  is  well  we  are  here  -, 
meaning  perhaps,  that  their  Prefence  was  necefTary 
to  adminifter  to,  and  provide  for,  thefe  Guefts.  But 
what  he  meant  by  the  following  Words — Let  us 
make  here  three  Tabernacles^  he.  whether  thefe  Ta- 
bernacles were  to  be  for  the  Reception  of  thefe  Per- 
fons,  or  for  the  Worfhip  of  them,  we  need  not  en- 
quire, for  we  are  told  that  he  iiimfelf  knew  not  what 
he  laid.  But  while  he  yet  f pake,  a  bright  Cloud  over- 
fijadowcd  them,  and  a  Voice  came  out  of  the  Cloudy 
faying^  This  is  my  Beloved  Son,  in  whom  I  am  well 

**  See  Lcckt'i  Reafonablcnefsof  Chriftianity,p.  106,  l^c. 

'  Malt.  xvii.  I,  &c.  Mar.  ix.  2.  Luk.  ix.  28,  kc. 

f  leafed  \ 


A  View  of  our  Ble/Jed  Saviour  s  Minijlry.        171 

■pleafed'^  hear  ye  him.  This  was  a  moft  extraordi- 
nary Manifeftation  of  himlclf,  and  moll  fully  con- 
vinced thefe  Difciples  that  he  was  the  Chrijl.  But 
one  Difficulty  dill  remained  with  them  :  They  had 
been  taught  that  EUas  was  iirft  to  come  before  the 
Meffiah.  They  had  now  feen  EUas  with  our  Saviour^ 
bnt  were  furprifed  at  his  fudden  Departure-,  and 
therefore  they  afied  him^  Why  then  fay  the  Scribes  that 
Elias  mufi  Jirft  come  ?  To  this  Objection  Jefus  an- 
fwered,  that  Elias  was  come  already^  and  they  knew 
him  not^  hut  had  done  unto  him  whatever  they  lifted. 
'  He  had  taught  them  fome  time  before,  that  John 
was  the  Elias  which  was  for  to  come  \  and  therefore 
they  eafily  comprehended  that  he  fpake  unto  them  of 
John  the  Baptift,  But  it  is  obfervable,  that  this 
full  Manifeftation  of  our  Saviour  was  qualitied 
with  the  fame  Cautions  as  the  laft.  As  Mofes  and 
Elias  in  this  Vifion  fpake  of  our  Saviour's  Deceafe^ 
which  he  fhould  accomplijlo  at  Jerufalem^  fo  he  him- 
felf  told  them^  that  the  Son  of  Man  muft  fuffer  many 
things^  and  he  fet  at  nought,  '  And  foon  after,  when 
he  had  healed  the  Daemoniack,  and  his  Difciples 
were  amazed  at  the  mighty  Power  of  God,  he  re- 
peated the  LefTon  to  them.  Again,  as  this  Mani- 
feftation was  made  only  to  three  of  his  Apoftles, 
in  whom  he  could  moft  confide,  fo  he  charged  them 
to  tell  the  Vifion  to  no  Man,  till  the  Son  of  Man  was 

'  Matt.  xi.  14,  &:c.         *  Luk.  ix.  43,  &c. 

rifen 


172       A  View  of  cur  Bleff'td  Saviour  s  Minijlry. 

rifen  from  the  Dead.  This  lad  Claufe  may  point 
OLic  to  ns  the  Realbn  of  this  Caution.  Thefe  things 
were  not  defigned  to  be  concealed  ;  but  only  the 
Publication  of  them  was  to  be  deferred  till  the 
proper  Seafon.  His  Difciples  were  not  yet  weaned 
from  their  Notions  of  a  temporal  Deliverer  :  They 
might  perhaps,  if  not  laid  under  fuch  Reftraints, 
have  thought  themfelves  authorized  to  fet  up  their 
Mtffialfs  Standard  :  The  Populace  (as  we  have 
feen)  were  ready  on  the  lead  Encouragement  to 
make  him  their  King  :  The  Pharifees  and  Rulers 
were  violently  exafperated  againfl:  him,  and  would 
readily  have  laid  hold  of  any  Matter  of  Accufa- 
tion  :  And  therefore  the  open  Publication  of  this 
glorious  Atteftation  of  his  MifTion,  at  this  unfea- 
fonable  Conjundlure  might  have  been  of  dange- 
rous Confequence.  '  His  Time  was  not  yet  full  ceme, 
and  his  Death  was  to  be  brought  about  in  fuch 
Seafons,  and  by  fuch  Steps,  as  might  mod  effec- 
tually vindicate  his  Innocency,  and  atteft  his  Mif- 
fion.  He  therefore  forbids  his  Difciplf*s  to  tell 
what  things  they  had  feen^  till  he  was  rifen  from  the 
Dead,  when  their  Tellimony  was  more  likely  to  be 
received,  and  he  himfelf  fhould  be  removed  out 
of  their  Reach,  fafe  from  the  Malice  of  his  Ene- 
mies, and  the  Zeal  of  his  Friends,  out  of  all  Suf- 

«  Joh.  vii.  8. 

picion, 


A  View  of  our  Bleffed  Saviour  s  Minljlry,       ly^ 

picion,  or  Danger  of  being  proclaimed  a  temporal 
King. 

"  When  Jefus  came  down  from  the  Mountain, 
and  returned  to  the  reft  of  the  ]  ifcipks,  he  faw  a 
great  Multitude  about  them,  and  the  Scribes  qiieftioning 
'voith  them.  A  Perfon  whofe  only  Son  was  pofTefled 
with  an  evil  Spirit^  had  brought  hitn  to  thefe  Difci- 
ples  to  be  cured.  '^  They  had  before  received 
Power  to  caji  out  Devils  ;  but  ppflibly,  as  Jefus  and 
the  three  chief  of  them  were  now  abfent,  they 
might  be  afraid  to  attempt  it,  or  at  leaft  might  at- 
tempt it  with  Doubt  and  Diffidence ;  aad  this 
occafioned  a  Difpute  between  them  and  the  Scribes. 
This  Cafe  has  generally  been  brought  in  Proof 
that  Da^moniacks  were  no  other  than  Epilepticks, 
moftofthe  Symptoms  here  mentioned  being  fuch 
as  are  common  in  that  Diftemper.  '  But  it  is  not 
only  faid,  that  the  Spirit  cried^  and  rent  him  fore^  and 
came  out  of  him^  but  we  are  told  that  Jefus  rebuked 
the  foul  Spirit^  and  fpoke  to  it,  faying^  ^hou  dumb 
and  deaf  Spirit,  Befides,  the  Wonder  and  Amaze* 
ment^  which  every- one  exprefied,  fhew  that  this  was 
no  common  Epilepfy  ;  for  in  that  cafe  Time  only 
could  have  ihewn  that  the  Perfon  was  cured.  The 
Appearance  of  Jefus  put  an  End  to  the  Difpute 
between  the  Scribes  and  his  Difciples.  The  People 

"  Matt.  xvii.  14.        Mar.  ix.  14,  &c.         Luk.  ix.  37,  kc 
*  Matt.  X.  8.         y  See  above  p.  80,  81. 

and 


174      -^^  View  of  our  BleJJed  Saviour  s  Minijlry. 

and  Father  of  the  Daemoniack  immediately  applied 
to  him.  He  rebuked  the  Scribes  who  had  been 
queftioning  with  his  Difciples  for  their  Incredulity, 
and  told  the  Father,  that,  //  he  could  believe^  all 
things  were  pqffible  to  him  thai  believeth.  He  cried 
out^  and  [aid  with  'Tear 5^  Lord^  I  believe^  help  thou 
mine  Unbelief.  Jefus  then  rebuked  the  foul  Spirit^  and 
commanded  him  to  co-me  out  of  the  Child^  and  enter 
no  more  into  him.  The  Spirit^  having  firft  thrown 
him  into  Agonies,  fo  that  he  was  in  Appearance 
dead^  departed  out  of  him.  Jefus  took  him  by  the 
Hand,  and  lifted  him  iip^  and  delivered  him  to  his  Fa- 
ther perfedlly  cured.  And  they  were  all  amazed  at 
the  mighty  Power  of  God.  Then  came  the  Difciples  to 
Jefus  apart.,  and  afked  him.,  why  they  could  not  cafl 
him  out :  He  told  them  it  was  becaufe  of  their  Un- 
belief;  which  feems  to  imply  that  they  had  Power 
given  them  to  cad  out  fuch  Spirits,  but  had  not 
Faith  to  make  Ufe  of  it,  as  they  Hiould  have  done. 
»  Our  Saviour  adds — T«to  ^\  to  Y.vQf  U  h-TroftlfTou,  « 
fj.n  iv  'iT^tiinuyJs  i^  )/r.cc',:f. — which  may  not  unfitly  be  ap- 
plied to  the  fditb  mentioned  before,  and  may  fig- 
nify  that  the  Faith  neceffary  to  perform  fuch  Mi- 
racles, could  not  proceed,  or  be  obtained,  with- 
out earnefl:  Application  to  Gcd  by  Prayer  and 
Fafling, 


»  See  Knauhluli  An  not. 


Our 


^  view  of  our  Ble fed  Saviour  s  Minijlry.       175 

*  Our  Lordy  though  he  was  always  ready  to  com- 
pafl'ionate,  and  relieve  fuch  miferable  Objedls,  as 
applied  to  him,  yet  took  Care  to  do  it  without 
Noife,  or  Tumult.  Having  performed  this  extra- 
ordinary Miracle,  to  the  Amazement  of  all  who 
were  Witnefles  to  it,  he  immediately  departed  thence, 
and  retired  into  Galilee^  and  he  would  not  that  any 
Man  Jhould  know  it.  For  the  fame  Reafon  he  again 
put  his  Difciples  in  Mind  of  his  Death  and  Suf- 
ferings ;  but  they  were  very  unwilling  to  believe, 
and  (low  to  underfland,  fuch  Doctrine.  ^  They  had 
before  qiieftioned  one  with  another  what  the  Rijing 
from  the  Dead  Jhoidd  mean  •,  "  and  they  were  now 
again  exceeding  forry^  and  underftood  not  this  Sayings 
and  it  was  hid  from  them  and  they  perceived  it  not^  and 
they  feared  to  ajk  him  of  that  Saying, 

^  When  he  was  come  to  Capernaum^  they  that  re- 
ceived Tribute-Money  came  to  Peter^  and  faid^  Doth 
not  your  Majler  pay  Tribute  ?  This  Tribute-Money 
is  in  the  Original  called — ik  Si^^.^ua — which  is  the 
Money  paid  for  the  Ufe  of  the  Temple.  This 
was  a  Tax  which  the  Chief  Friefts  levied  on 
every  Jew,  though  they  do  not  feem  to  have  had 
Power  to  compel  the  Payment  of  it  -,  and  there- 
fore the  Receivers  afk  PeUr — Doth  nat  your  Mafier 
pay  Tribute?    Jefus^  knowing  what  had  pafTcd  be- 

*  Mar.  ix.  30.     **  Mar.  ix.  lo.     "^  Matt.  xvii.  23.     Luk. 
.   ix.45.  •'Matt.  xvii.  24,  &c.  Se^  Hummomt,  Grci:i  Annot, 

tween 


176       A  View  of  our  Ble/Jcd  Saviour  s  Minijlry. 

tvveen  thcfc  Oilicers  and  Peter^  as  foon  as  he  carac 
into  the  Hotife^  prevented  him^  fo'^^^y  What  thinkejt 
thou,  Simon  F  Of  whom  do  the  Kings  of  the  Earth  take 
Cujtom^  or  Tribute^  of  their  oivn  Children,  or  of 
Strangers  ?  This  Tribute-Money  was  a  Tax  paid 
to  God',  and  therefore  our  Saviour  argues  that,  as 
no  Kings  obliged  their  own  Sons,  or  Families  to 
pay  Tribute,  he,  being  the  Son  of  God,  was  free,  and 
exempt,  from  this  Tax.  However,  he  orders  ?^/^r, 
left  they  fliould  give  Offence,  to  pay  the  Tribute^ 
and  enables  him  by  a  Miracle  to  find  the  Money. 
Notwitbjlanding,  fays  he,  left  we  fJjoiild  offend  them^ 
go  thou  to  the  Sea,  and  cafl  an  Hook,  and  take  up  the 
Fiflj  that  firfl  cometh  up  •,  and  when  thou  hajl  opened 
his  Mouth,  thou  fJd alt  find  a  Ticce  of  Money,  that  take, 
and  give  unto  them  for  me  and  thee.  Thus  did  our 
Lord  at  once  affure  Peter  that  he  was  the  Son  of 
God,  and  inftruc?-  both  him,  and  us,  that  we  ought 
not,  on  any  Pretence  of  any,  even  the  higheft, 
religious  Prerogatives,  to  difobey  or  give  Offence, 
to  our  Superiors,  or  Governors,  in  Church  or 
State. 

We  have  frequently  had  Occafion  to  obferve, 
with  what  Caution,  and  Circumfpedlion,  our  6"^- 
viour  demeaned  himfclf  even  among  his  own  Dif- 
ciples  :  And  we  fhall  fee  that  he  had  but  too  much 
Reafon  for  fuch  Caution.  He  had  juil  now  given 
them  ftrong   Alfurances  that  he   was  the  Meffiah. 

And 


A  View  of  our  Blejfed  Saviour  s  Minijiry.         \nn 

•  And  immediately  aroje  a  high  Difpute  among 
fhemy  who  jhould  he  the  great  eft  in  his  Kingdom, 
This  happened  in  their  IVay  to  Capernaum^  \x\ 
private  among  them/elves :  JefuSy  knowing  their 
Thoughts^  and  moft  private  Difcourfe,  ajked  themy 
what  was  it  that  they  dijputed  among  themjelves  by 
the  Way  ?  At  firfl  they  held  their  Peace^  being  un- 
willing to  own  it ;  but  at  laft  they  feem  to  have 
confefled  (M?//.  xviii.  i.)  that  their  Queflionwas, 
Who  jhould  be  greateft  in  the  Kingdom  of  Heaven  F  But 
our  Saviour  reproved  their  ambitious  Thoughts : 
He  called  a  little  Child  unto  him,  and  Jet  him  in  the 
midft  of  theniy  and  told  them  that  the  Way  to  be 
greateft  in  his  Kingdo/n,  was  to  humble  them/elves  as 
this  little  Child;  nay,  that  xhty  ftoould  not  enter  at 
all  into  the  Kingdom  of  Heaven,  fliould  have  no 
Share  in  his  Kingdom,  except  they  were  coyiverted-y 
unlefs  they  diverted  themfelves  of  all  Pride,  Am- 
bition, and  worldly  Views,  and  became  humble' as 
this  little  Child,  And  in  order  to  prevent  fuch 
ambitious  Contentions,  he  inculcates  the  Duties 
of  Humility,  Meeknefs,  and  Forgivenefs  of  Inju- 
ries :  He  cautions  them  not  to  dejpi/e,  or  offeyid,  any 
the  meaneft  Perfon ;  he  tells  them,  that  whojoever 
jloall  receive  one  fuch  little  Child  in  his  Name;  who  for 
his  Sake  fliall  fhew  any  Kindnefs,  or  compafTion,  to 
any  fuch  humble  Perfon,  however  mean  his  Rank  or 

^  Matt,  xviii.  i,  c^lx.    Mar.  ix.  33,  &c.       Luk.  ix.  46,  &:c. 

M  Circumftances 


J  78       A  View  of  our  Blejfcd  Saviour  s  Minijlry, 

Circumftances  are,  receiveth  him  ;  that  tlic  ^ngelsy 
who  (land  in  the  Prefence  of  God,  watch  over  fuch 
Perfons ;  that  the  Son  of  Man  is  come  to/ave  that  ivhicb 
was  loft ;  and  that  //  is  not  the  Will  of  our  Father 
which  is  in  Heaven,  that  one  of  thefe  little  ones  fhould 
perijh.     Pie  proceeds  to  fet  forth  the  Danger  of 
Offences,    and   exhorts  his  Difciples,  carefully  to 
avoid  all  things  which  might  be  an  Occafion  of 
Sin,  either  to  others,  or  themfelves.     He  repeats 
the  fame  Do6lrine  ^  which  he  had   before  taught 
them  in  his  Sermon  in  the  Mount,  that  it  is  better 
for  them  to  enter  into  Life  halt,  or  maimed,  than  to  be 
caft  into  Hell,  where  their  Worm  dieth  not,  and  the 
Fire  is  not  quenched,  s  The  Expreflions  are   bor- 
rowed from  Ifaiah  :    The  Prophet  reprefents  the 
Cafe  of  hardened  Sinners  under  the  Similitude  of 
Perfons  flain  in  Battle ;  and  he  herein   alludes  to 
the  two  different  Ways  of  burying  the  Dead  then 
in  Ufe:  Some  were  interred  in  the  Earth,  and  were 
eaten  up  of  Worms,   which   die  when  their  Food 
fails ;  others  were  burnt  on  a  Funeral  Pile,  which 
was  cxtinguiflied   of  itfelf,    when  the  Fuel  was 
tonfumed.  But  it  fliall  not  be  fo  with  thewickcdj 
their  Worm  fhall  not  die,  and  their  Fire  flmll  not  be 
quenched',    their   Punifliment   fliall  be  of  endlefs 
Duration.     What  follows  is  difficult — For  every 

^  Malt.  V.  29,  &c.     See  If.  Ixvi.  24.         «  See  Macknigbt^s 
Harmon. 

cne 


A  View  of  our  Blejfed  Saviour  s  Minijlry.       179 

one  fh all  bejalted  with  Firey  and  every  Sacrifice  Jhall 
be  failed  with  Salt :  ^  Our  Lord  feems  to  allude  to 
the  different  Kinds  of  Sacrifices,  Burnt-Offerings 
and  Peace-Offerings :  To  the  Firfl  he  compares 
the  Wicked — nl^  ya,^  'ttu^i  ahiT^imrcu — Burnt-Offer- 
ings were  confumed  whole  by  the  Fire :  And  fo 
all  the  Wicked — yrai-  ya.^ — all  thofe  fpoken  of  be- 
fore were  to  fuffer  the  Vengeance  of  eternal  Fire. 
The  Word  a.Ki(r%!Ti\dLi,  feems  here  to  bear  a  double 
Signification,  in  Conformity  to  the  Hebrew  Word 
nb.tD^ — which  fignifies  both  to  be  faltedy  and  to 
be  confumed:  Our  Saviour  therefore  here  would 
teach  us,  that  all  wicked  Men  fhall  be  like  Burnt- 
Offerings,  confumed  by  Fire ;  but  that  all  good 
Men  Ihall  be  like  other  Sacrifices^  faked  with  Salt, 
feafoned  with  Virtue  and  Piety.  There  follows 
a  proverbial  ExprefTion,  ^  which  he  had  before 
employed  on  a  like  Occafion — Salt  is  goody  but 
if  the  Salt  have  loft  its  Saltnefs,  wherewith  will  you 
fieafon  it  ?  If  Chriftians,  who  ought  to  be  the  Salt 
of  the  Earthy  themfelves  thoroughly  feafoned  with 
every  Grace  and  Virtue,  and  inftrumental  alfo  in 
feafoning  others,  if  thefe  are  found  corrupted,  they 
are  of  all  Men  mofl  inexcufable.  And  then,  to 
return  to  the  Subje6t  he  was  on,  he  adds — Have 
Salt  in  y ourf elves y  and  have  Peace  one  with  another : 
Keep  yourfelves  pure  and  uncorrupted ;  and  give 

*•  See  Hammo7idi  Groiii  An  not.  '  Matt.  v.  13. 

M  a  no 


i8o       A  Vird)  of  our  BleJJed  Saviour  s  Minijlry. 

no  Offence  to  any  of  your  Brethren.  And  in  order 
to  prelerve  Feace  among  his  Difciples,  lie  com- 
mands them,  after  the  Example  of  their  heavenly 
Father-,  to  feek  the  Sheep  which  is  gone  aftray.  If 
their  Brother  trejpajs  againjl  them^  he  diredls  them 
firft  to  try  private  Admonition  :  If  that  will  not 
reclaim  him,  they  mud  call  in  two  or  three  Friends, 
and  ufe  their  Intereft,  and  Influence,  to  bring  him 
to  a  Senfe  of  his  Fault :  If  this  does  not  prove 
fuccefsful,  they  are  then  to  complain  ''  to  the 
Churchy  that  is  to  the  Chriftian  Congregation,  of 
which  they  are  Members  \  and  //  he  negle^  to  hear 
the  Churchy  they  muft  then  give  him  over  as  in- 
corrigible, avoid  all  Intercourfe  with  him,  and 
look  upon  him  as  the  Jews  did  on  Heathens  and 
Fublicans.  Our  Lord  adds,  that  the  Sentence 
pafled  by  fuch  Congregation  fhall  be  ratified  in 
Heaven^  and  that  he  himfelf  is  in  the  Midji  of  any 

^  The  Word  'ZKuXnc-ltc  originally  fignifies  any  Aflcmbly  of 
People  (Ads  xix.  32,  39.):  From  hence  it  became  appropriated 
lofignify  an  AfTembly  met  for  the  Worfhip  and  Service  ofGcd 
(A6ls  xi.  26.  1  Cor.  xi.18.  Heb.  ii.  12.):  And  from  hence  it  was 
transferred  to  the  Body  of  Chrijiians  in  general,  (in  the  fame 
Manner  as  the  Congregation  oflfrael  fignifies  the  whole  Nation 
of  the  Jtnvs  in  the  Old  Teftament),  Matt.  xvi.  18.  Ads  v. 
1 1.  Eph.  i.  22.  V.  23,  ScQ.  Col.  i.  18,  24.  or  any  Part  of  this 
Society,  fe  tied  in  any  particular  Place.  Ads  viii.  i.  xv.  41. 
Rom.  xvi.  5,  16.  I  Cor.  i.  2.  2  Cor.  viii.  i.  xi.  28.  Rev. 
i.  4,  &c. 

Aflembly 


A  View  of  our  Blejf&d  Saviour  s  Minijlry,       i  g  ^ 

Aflembly  gathered  together  in  his  Name^  be  their 
Number  great  or  fmall.  Peter y  thinking  perhaps 
that  this  Dodlrine  of  Forgivenefs  of  Injuries  was 
a  hard  Leflbn,  aflced  our  Saviour ,  how  oft  his  Bro- 
ther might  Jin  againft  hi^n^  and  he  forgive  him :  'Till 
/even  Times? — as  much  as  to  fay — What,  muft  my 
Brother  be  for  ever  injuring  me,  and  I  ever  ^  for- 
give him  ?  Jefus  faith  unto  him^  I  fay  not  unto  thee^ 
until feven  Times^  hut  until feventy  times  feven  :  And 
by  a  Parable  of  a  King's  forgiving  one  of  his  Ser- 
vants, a  Debt  of  ten  thotfand  Talents,  he  fliewed  him 
both  the  Reafonablenefs,  and  the  NecefTity,  of 
forgiving  our  Chrijiian  Brethren,  if  we  ourfelves 
expedt  any  Forgivenefs  at  God's  Hands.  Thefe 
were  the  Do6trines  of  the  BlefTed  Jefus :  Let  any 
ferious  Perfon  impartially  and  carefully  examine 
them;  let  him  confider  who  it  is  that  teaches 
them,  Jejus  of  Nazareth,  a  Man  of  low  Birth,  and 
mean  Education ;  when  alfo  they  were  taught  to  ex- 
pe6l,  when  the  whole  Nation  adlually  did  exped:,  a 
temporal  Deliverer;  when  all  around  him,  even  his 
own  Difciples,  were  warm  with  the  Hopes  of  Ad- 
vancement, vain,  ambitious,  and  contentious,  im- 
patiently waiting  for  the  Day  when  their  Mailer 
fhould  enter  on  his  Kingdom  ^  and  he  himfelf 
alone  meek,  and  lowly  in  Sprit,  a  Preacher,  and  an 
Example  of  Peace,  Goodnefs,  and  Forbearance ; 

'  See  Luk.  xvii.  4. 

M  3  Let 


1 82       A  View  of  our  BleJJed  Saviour  s  Minijlry. 

Let  ever}''  one  confider  this,  aird  judge  for  him- 
felf,  whether  theje  Bo^rines  be  of  God,  or  whether 
the  Preacher^^^^  them  of  him/elf. 

""  Whilft  he  was  engaged  in  this  Difcourfe,  John 
told  hioi,  that  they  h^id/een  one  cafting  out  Devils  in 
bis  Name,  and  they  fori  ad  him,  becauje  he  followed 
not  them.  It  is  not  faid  who  this  Perfon  wasi 
pofllbly  he  might  be  a  Difciple  of  John,  who  fee- 
ing wonderful  Miracles  performed  by  our  Lord's 
Difciples  in  their  Mafter's  Name^  might  attempt 
the  like,  and  God  might  profper  fuch  Attempt, 
and  work  Miracles  on  fuch  Invocation^,  thereby 
to  bear  the  flronger  Atteftation  to  the  Name  of 
J^Jus.  Our  Lord,  not  willing  to  difcourage  any 
Degree  of  Faith,  or  any  hopeful  Tendency,  re- 
bukes his  Difciples  for  what  they  had  done;  For 
(fays  he)  he  that  is  not  againft  us,  is  for  us.  He 
adds — Whojoever  fhall  give  you  a  Cup  of  IVater  to 
drink  in  my  Name,  becaufe  ye  belong  to  Chrifl,  verily 
I  Jay  unto  you,  be  fuall  not  loje  bis  Reward.  The 
ExprefTion  is  remarkable — in  my  Name,  becauje  ye 
belong  to  Chrifl — and  is  a  plain,  though  not  a  di- 
rtdi.  Declaration  that  he  was  the  Chrifl,  "  and 
is  perhaps  the  firft  Time  that  he  fpoke  of  him- 

»>  Mar.  ix.  38,  Sec.         Luk.  Ix.  4(5,  kc.  °  Sec  Lcckes 

Rcafonabkncfs  of  Cbriftianiiy^  p.    110.    but  if  we    take   his 

Words  as  St.  Matthew  relates  them,  Chap.  xvi.  zo.   this  is  an 

Exception. 

ftlf 


A  View  of  our  BleJJcd  Saviour  s  Minijlry .        183 

lelf  to  his  Difciples,  under  the  Name  of  the  Meffiab^ 
or  Chrift, 

"*  Our  Saviour  now  had  not  appeared  publickly 
at  Jeriijalem  for  a  Year  and  half,  when  the  Feaft  of 
Tabernacles  drew  near.  Some  of  his  Relations, 
who  did  not  believe  in  him^  upbraided  him  with  this 
private  and  referved  Way  of  Behaviour:  T^hey 
/aid  unto  bim.  Depart  hence ^  and  go  into  Jud^a^  that 
thy  Dijciples  aljo  may  fee  the  Works  that  thou  doft : 
For  there  is  no  Man  that  doeth  any  thing  in  fecret^ 
and  himjelf  Jeeketh  to  he  kyiown  openly^  to  appear  in  a 
publick  Charadier :  If  thou  do  theje  things^  floew 
thyjelf  to  the  World.  Thefe  Brethren  of  our  Saviour 
might  pofTibly  have  fome  Notions  of  his  being 
the  Mejfiah  ;  but  they  were  offended  at  the  Pri- 
vacy, and  Obfcurity,  of  his  Life :  This  they 
thought  inconfiilent  with  the  Charader  he  feemed 
to  affumej  and  therefore  they  did  not  believe  on 
himy  but  called  upon  him  to  Jhew  him/elf  more 
publickly  to  the  Worlds  and  perform  his  Miracles 
in  Jerufalem^  before  the  whole  Nation  :  Till 
his  Title  was  more  publickly  recognized,  they 
did  not  choofe  to  own  him.  His  Anfwer  was, 
that  his  'Time  was  not  yet  come  j  that  they  might 
go  up  to  the  Feafi  v/hen  they  pleafed,  having  no- 
thing to  fear  from  a  wicked  World,  but  that  he 
had,  and  therefore  Ihould  not  go  up  yet  unto  this 
Feafi. 

♦  Joh.  vii.  2,  &Q. 

Jejus 


1 84        A  View  of  our  Blejfed  Saviour  s  Minijlry. 

p  Jejus  knew  their  Difpofitions,  and  therefore 
did  not  choofe  to  adventure  himfelf  in  their  Com- 
pany, but  ftaid  behind  in  Galilee^  till  after  they 
were  gone  up  to  Jerufalem,  and  then  he  aljo  went  up 
to  the  Feafty  but  in  a  private  Manner.  '^  St.  Luke 
Cxprefles  it — 'EytviTo  A,   ly  T6)  ffvuTihnfi^  TTtV  iffii^f  7»r 

«f  'hfVT3LKiifx,  He  had  for  fome  Time  forborne  to 
walk  in  Jewry,  and  retired  into  Galilee,  to  avoid 
the  Fury  of  the  Jews,  who  fought  to  kill  him; 
but  now,  as  the  Time  of  his  PafTion  drew  near, 
he  jiedfajlly  Jet  his  Face,  armed  himfelf  with  Cou- 
rage, and  refolved  boldly  to  face  the  Dangers, 
which  threatened  him  at  Jerujalem, 

'  I^i-iiis  Way  he  was  to  pafs  through  a  Village 
of  the  Samaritans ',  but  they,  underftanding  he  was 
to  go  to  worfhip  at  Jerujalem  at  the  Feaft,  refufed 
to  receive  him  :  His  zealous  Dijciples,  provoked  at 
this  Treatment,  defired  Power  to  command  Fire 
from  Heaven,  to  coyjume  them,  eveyi  as  Elias  did.  But 
JeJus  rebuked  them,  andjaid,  Te  know  not  what  manner 
of  Spirit  ye  are  of:  He  was  not  fuch  a  MeJJiah  as  they 
vainly  imagined  him  to  be  :  He  came  not  to  dejlroy 
Men's  Lives,  hut  tofave  them.  And  accordingly 
he  turned  afide  peaceably  into  another  Village. 

'  St.  Luke  relates  fome  other  Incidents,  as  hap- 

'  Job.  vii.  9,  10.         *>  Luk,  ix.  51.  '  Luk.  ix.  52. 

*  Luk.  ix.  57,  Sec.     Matt.  viii.  19,  &c, 

pening 


A  View  of  our  Bleffed  Saviour  s  Minijlry.        1 8  5 

pening  in  their  Way  to  Jerujalem.  A  certain  Man 
came  and  /aid  unto  him.  Lord,  1  will  follow  thee 
whitherjoever  thou  goeft :  J  ejus,  who  knew  his  Heart, 
and  what  Motives  induced  him,  Jald  unto  him^ 
Foxes  have  Holes,  and  Birds  of  the  Air  have  Nefts, 
but  the  Son  of  Man  hath  not  where  to  lay  his  Head ; 
thereby  defigning  to  teach  him,  that  he  was  not 
fuch  a  Mejfiah  as  he  looked  for;  that  if  he  fought 
for  worldly  Profit,  or  Advantage,  he  was  come  to 
a  v/rong  Perfon.  And  this  his  Anfwer  feems  to 
have  had  the  intended  Effed ;  we  do  not  find  that 
this  Man  thought  any  more  of  following  him. 
Chriflus  (fays  Gr  otitis)  pauper  tat  em  Juam  profitens, 
ipjum  hominis  ulcus  tetigit. 

Two  others  there  were,  whom  Jejus  called  to  be 
his  Difciples ;  but  they  made  Excufes  :  One  de- 
{\r^^firfi  to  go  and  bury  his  Father  -,  (/.  e.  probably, 
to  attend  his  aged  Father,  and  (lay  till  after  his 
Death,  and  then  afterwards  he  fhould  be  at  Li- 
berty to  follow  Jejus)  ;  but  Jefus  /aid  unto  him.  Let 
the  Bead  bury  their  Dead.  This  feems  to  be  a 
proverbial  ExpreiTion,  and  is  here  applied  to  fig- 
nify  to  this  Perfon,  that  the  OfRce  of  attending 
his  Father  might  be  performed  by  others,  who  were 
more  at  Liberty ;  but  that  he,  being  called  upon 
by  Chrijl,  to  attend  his  Service,  mufl  mind  only 
this,  and  that  to  this,  all  other  Duties,  even  thofe 
to  our  neareft  Relations^  mult  give  Place.     Our 

Saviour  s 


l86        A  View  of  our  Blejfed  Saviour  s  Minijlry. 

Saviour  s  Anfwcr  to  the  other  Pedbn  is  much  to 
the  fame  Purpofe  :  He  defircd  Time  to  take  Leave 
of  his  Relations,  and  Houfhold  :  But  Jefus  /aid 
unto  hiniy  No  Man  having  fut  his  Hand  to  the 
Ploughy  and  looking  back,  is  Jit  for  the  Kingdom  of 
God,  We  read  immediately  after,  of  our  Lord's 
fending  out  Jeventy  Dijciples ;  thefe  two  Perfons 
might  poflibly  be  of  the  Number  of  thofe  he 
thought  to  employ  on  this  Occafion — Go  thou,  and 
preach  the  Kingdom  of  God,  faid  he  to  one  of  them  : 
If  fo,  this  may  be  the  Reafon  why  he  fo  peremp- 
torily required  their  Attendance  in  Preference  to 
other,  the  moft  neceflary,  Duties. 

'  T\\t{t  Jeventy  Difciples  were  fcnt  out  with 
much  the  fame  Inflru6lions,  and  Commiflion,  as 
the  twelve  Apojiles  had  been  before.  There  feem  to 
have  been  two  Reafons  for  fending  them  at  this 
Time :  Our  Saviour  was  now  going  up  to  JenJaleWy 
in  as  private  a  Manner  as  might  be  j  he  therefore 
difmiffcd  the  greater  Part  of  his  Followers,  and 
feems  to  iiave  gone  to  Jerujalem,  attended  only  by 
a  few  :  He  defigned  alio  to  take  a  Circuit  round 
the  Country,  after  the  Feail  was  over  j  he  there- 
fore Jent  thefe  Difciples,  two  and  two  into  evciy 
City,  and  Place,  ivhiihcr  he  himjelj  wculd  come,  to 
prepare  Men  for  the  Reception  of  his  Pcrfon,  and 
Doclrine.     He  had  been  but  little  in  Judxa-,  and 

«  Luk.  X.  1,1c. 

hi$ 


A  View  of  our  BleJJed  Saviour  s  Minijiry.        187 

his  Time  was  now  fliort^  and  therefore  he  might 
think  this  Method  neceffary,  for  the  Inftnidion  of 
thofe,  whom  the  Light  of  the  Gofpel  had  not  yet 
reached. 

"  We  have  in  the  feventh  Chapter  of  St.  John^  a 
moft  natural  Defcription  of  the  Difpofition  of  the 
Jews  at  Jerufalem^  when  Jefus  came  there  at  theFeafty 
and  of  theEffeds,  which  his  Miracles,  and  Dodrine 
had  had  upon  them.  The  Pharifees^  and  their  Ad- 
herents, a  flrong  Party,  were  bitterly  exafperated 
againfl  him  :  The  Meannefs  of  his  Birth  and  Ap- 
pearance, had  fufficiently  prejudiced  them  againfl 
him  ;  and  their  worldly,  and  carnal  Difpofitions  had 
made  them  incapable  of  liftening  to  his  Do6trines, 
or  receiving  him  for  their  Meffiah :  Befides,  the  little 
Regard  which  he  paid  to  their  Traditions,  which 
they  efleemed  equally  with  the  Law  itfelf,  and 
the  Speeches  which  lie  on  all  Occafions  threw  out 
againft  them,  and  their  Doctrines,  had  highly  in- 
cenfed  them  :  And  therefore  they  ftrove  to  ac- 
count for  his  Miracles ;  and  were  willing  to  af- 
cribe  them  to  any  thing,  rather  than  his  divine 
Power  :  ^^  And  the  Credit  he  hereby  gained  among 
the  People,  ferved  only  the  more  to  alarm  them, 
made  them  look  upon  him  as  a  dangerous  Enemy, 
one  whom  it  concerned  them  to  fupprefs,  and  de- 
ftroy,  in  Regard  to  their  own  Credit,  and  Interefl. 

"  Joh.  vii.  II,  &c,         ^Mar.  xi.  18. 

But 


1 8  8       ^  View  of  our  Blejfed  Saviour  s  Minijlry. 

But  two  things  for  fome  Time  retrained  them 
from  offering  him  any  Violence  :  ^  They  feared  the 
People ;  and  they  wanted  proper  Matter  of  Accu- 
fation  againfl  him :  ^  They  had  no  Power  them- 
felves  to  put  him  to  Death  ;  and  they  could  find 
no  Crime  to  accufe  him  of  before  the  Roman  Go- 
vernor. Such  was  the  Innocence  of  his  Life,  and 
fo  prudent  and  cautious  had  been  his  Conduct,  that 
they  could  lay  nothing  to  his  Charge.  As  to  the 
People,  they  were  in  great  Sufpence,  and  very  much 
divided  in  their  Sentiments  concerning  him  :  His 
Miracles,  and  Doctrine,  had  gained  him  a  general 
Credit  and  Efteem : '  Many  looked  on  him  as  a  great 
Prophet -y  others  thought  that  he  was  the  Chrift;  but, 
as  they  expe6led  a  temporal  Mejfiah,  the  Meannefs 
of  his  Appearance,  and  his  Privacy  and  Referved- 
nefs,  kept  them  Hill  in  Doubt  and  Sufpence.  Few 
believed  on  him  on  right  Principles :  However, 
the  wonderful  Works  whicli  both  he  himfelf,  and 
his  Difciples  had  wrought,  had  caufed  a  general 
Alarm.  There  was  great  Expedbation,  and  En- 
quiry, made  after  him,  at  this  Feaft,  and  much  mur- 
muring among  the  People  conceniing  him :  For  feme 
Jaidy  he  is  a  good  Man  \  others  faidy  Nay,  but  he  de- 
ceive th  the  People:  But  no  Man  (we  are  told)  fpake 
openly  of  him,  for  fear  of  the  Jews.  '  I'he  Jezvifb 
Rulers,  I  fuppofe,  had  threatened  to  cxcommuni- 

*  I-uk.xx.  19.    xxii.  2.     Malt.  xxvi.  5.        y  Joh.  xviii.  31. 
*  Matt.  xvi.  14.     Luk.vii.  16,      Joh.  vii.  40,  41.  •  See 

Joh.  ix.  22. 

cate 


A  View  of  our  Bleffed  Saviour  s  Minijlry.       189 

cate,  and  punifh  thofe,  who  confejfed  that  he  was  the 
Chr'ifi  \  and  therefore  his  Favourers  did  not  care 
to  fpeak  their  Minds  too  freely. 

^  Things  being  at  this  Crifis^  Jejus  at  laft,  about 
the  midft  of  the  Feaft^  appeared  publickly^  and 
weyit  up  into  the  Temple,  and  taught.  What  he 
taught  at  this  Tinne  is  no  where  recorded ;  but  his 
Dodrine  was  fuch  as  very  much  affe6led,  and  fur- 
prifed,  his  Hearers.  The  Jews  mawelled,  J^y'^ng^ 
How  knoweth  this  Man  Letters,  having  never 
learned  ?  To  this  Jefus  anjwered,  that  his  Do5lrine 
was  not  his  own,  hut  his  that  Jent  him ,  and  tells 
them,  that  virtuous  and  good  Men,  fuch  as  did 
the  Will  of  God,  would  eafily  perceive  whether  his 
Do£frine  were  of  God,  or  whether  he  /poke  of  him- 
Jelf.  And,  knowing  the  Jews  were  offended  at 
his  Refervednefs,  he  intimates  that  this  was  an 
Argument  of  his  Sincerity  :  Impofbors  always  feek 
their  own  Glory:  Since  therefore  he  did  not  feek 
his  own  Glory,  but  His  Glory  that  Jent  him,  this  was 
li  Proof  that  he  was  true,  and  that  there  was  no  Un^ 
right eoufyiefs  in  him.  He  adds  the  Reafon  why 
they  were  fo  unwilling  to  receive  his  DoBrine,  be- 
caufe  they  did  not  the  Will  of  God,  nor  kept  the 
Law,  which  they  fo  much  boafted  in  ;  but,  con- 
trary to  Law  and  Juftice,  went  about  to  kill  him. 
Our   Lord  (as    appears   by    what  follows)    here 

*>  Joh.  vii.  14,  &c, 

meant 


190        A  View  of  our  Blejj'cd  Saviour  s  Minijlry. 

meant  ^  to  refer  to  their  Attempt  againft  his  Life, 
when  he  was  laft  at  Jerufalem,  on  Account  of  the 
Cure  wrought  by  him  on  ihe  Sabbath-day;   **  but 
he  might  poiTibly  have  a  farther  Meaning,  and 
defign  to  hint,  that  fomc  of  them  had  then  bloody 
Intentions  againft  him.     ^bc  People  treated  this 
Charge  with  Contempt ;  they  thought  it  a  Sign 
of  Madnefs,  to  fancy  that  Plots  were  laid  againft 
his  Life,  and  Jaidy  Thou  haji  a  Devil ;  who  gcetb 
about  to    kill  thee  ?    But   our   Lord  juftified    his 
Charge,   referring    them    to   their   late    Attempt 
againft  his  Life,    when   he   healed  the  impotent 
Man  at  the  Pool  of  Bethefda,     He  tells  them  he 
bad  done  one  Work  among  them,  and  it  moved  their 
Refentment,  becaufe  done  on  the  Sabbath-Day :  He 
fhewed,  from  their  own  Pradlice  of  Circumci^on, 
that  Works  of  Necefllty  and  Charity  might  be 
done  on  this  Day,  and  exhorted  them  not  to  judge 
according  to  the  firft  Appearance  of  things,  but  to 
cunfider  every  thing  coolly  and  impartially,  and 
judge  righteous  Judgment.     The   JcivSy  inftead  of 
attending  to  his  Reafoning,  ftill  continued  to  de- 
ride him—/j  net  this  (faid  tliey  in  Mockery)  he 
whom   they  Jeek   to   kill?     And   yet   he    teacheth 
openly,  and  no  Man  meddles  with  him,  or  fays 
any  thing  to  him.  Are  our  Rulers  alfo  convinced,  that 
this  is  the  very  Chrijt  ?  (ironically  intimating,  that 

*  Joh,  V.  16.         *■  See  Joh.  vili.  37. 

thofe 


A  View  of  our  BleJJed  Saviour  s  Minijlry.        191 

thofe  who  were  the  beft  Judges,  and  whofe  Au- 
thority ought  to  weigh  with  others,  would  not 
allow  his  Pretenfions) :  Howheit  (faid  they,  as  it 
were  again  corredling  themfelves)  we  know  this 
Man  whence  he  is ;  l^ut  when  Chrift  cojneth,  no  Man 
knoweth  whence  he  is,  Thefe  Cavils  feem  to  have 
been  whifpered  about  privately  ^  but  Jefiis  an- 
fwered  them  publickly,  as  he  taught  in  the  'Temple. 
To  their  Ironies  he  faid  nothing,  but  to  their 
Arguments  he  anfwered — K^yX  01^0,7^  -^  oUan  ^o^iy 
urn — ""  which  Words  may  be  beft  read  with  an 
Interrogation— Do  you  know  me,  and  do  you 
know  whence  I  am  ?  as  much  as  to  fay.  You  are 
miftaken,  you  know  not  whence  I  am — yma  ol-w 
lyMJirs  ouK  IhiiKv^ct — but  I  am  not  come  of  my/elf,  I  en- 
tered not  into  this  Miniftry  on  my  own  private 

Motion — a?^  \9V  ocKn^iYof  0  'Triu^^a^  (M,  %v  vylt^  ojk  o/Jc«ts 

— "AKtt^ivU  feems  to  fignify  here,  as  i  Job.  v.  20,  the 
true  God,  and  the  Words  may  be  rendered — but  it 
was  the  true  God  vjhofent  7ne,  whom  ye  know  not,  of 
whom  you  have  no  right  Notions — 'e^^  ^i  ^i^^  alrlv^ 
07/  T«p  dZri  iliJLti  KAKiJvof  y.i  (x,m^i\iv — But  I  knozv  hiniy 
for  I  am  from  him,  (or  I  know  that  I  came  from  him), 
and  he  hath  fent  me.  This  fo  plain  a  Declaration 
offended  the  Jews ;  and  they  fought  to  take  him : 
But  no  Man  (we  are  told)  laid  Hands  on  him,  he- 
caufe  his  Hour  was  not  yet  come.     The  Time  fore- 

*  See  Groiii  Annot. 

ordained 


192       A  View  of  our  BleJJed  Saviour  s  Minijlry. 

ordiincd  by  God  for  his  PafTion,  was  not  yet  come  ; 
and  therefore  God's  Providence  prefcrved  him 
from  their  Attempts  till  that  Time  was  fulfilled. 
But  Gods  Providence  (as  wc  fhall  fee)  wrought 
chiefly  by  natural  and  human  Means.  The  Cre- 
dit he  had  obtained  among  the  People,  and  the 
Want  of  Matter  of  Accufation  againil  him,  re- 
llrained  for  fome  Time  the  Fury  of  liis  Enemies. 
Though  fome  were  offended,  and  defirous  of  lay- 
ing Hands  on  him,  yet  many  of  the  People  believed 
m  him,  and  /aid,  IVhen  Chrift  cometh,  will  he  do 
VI ore  Miracles  than  thcfe,  which  this  Man  hath  done? 
Thefe  Difcourfes  were  overheard  by  fome  of 
the  PhariJeeSy  who  were  alarmed,  and  thought  it 
Time  to  put  a  Stop  to  his  Proceedings  :  They 
fe7it  therefore  Officers  to  take  him  y  but  he  dill 
continued  preaching  publickly.  He  intimated 
to  the  People,  that  he  fiiould  foon  be  taken  from 
them,  but  in  fuch  obfcure  Terms,  that  they  could 
not  underftand  him — ^  7'et  a  little  while  am  I  with 
you,  and  then  I  go  unto  him  that  Jcnt  me,  l^e  Jhall 
Jeek  me,  and  pall  not  fnd  me  -,  and  where  I  am,  thi- 
ther ye  cannot  come. 

^  Thcfc  Words  k-^m  to  be  addrefTed  xo:he  OJ.ctrs^  who  were 
Jtnt  to  takt  I'lm,  and  might  be  dcfigncd  to  intimate  to  them, 
that  he  knew  their  Errand  ;  that  in  a  liulc  Time  he  fliould 
leave  them  ;  but  that  as  yet  their  Attempts  were  vain.  This 
Addrefs  might  very  probably  flartlc  thcie  OiTicers. 


A  View  of  our  BleJJed  Saviour  s  Minijlry.        j  ^  ^ 

e  In  the  laft  Bay\  that  great  Day  of  the  Feqfly 
Jefus  Jlood  and  cried,  faying.  If  any  Man  thirji,  let 
him  come  unto  me,  and  drink.  He  that  believeth  on 
me,  as  the  Scripture  hath  faid,  out  of  his  Belly  fhall 
flow  Rivers  of  living  Water,  The  Jewijh  Writers 
inform  us,  that  on  this  laft  Day  of  the  Feafl  of  Ta- 
bernacles ic  was  ufual  to  pour  Water  on  the  Altar, 
to  denote  their  praying  then  for  the  Blelllng  of 
Rain,  the  latter  Rain,  which  was  then  wanted 
againft  their  approaching  Seed-time.  This  Wa- 
ter they  drew  out  of  Siloah,  and  brought  it  with 
great  Pomp,  and  Ceremony,  to  the  Temple,  play- 
ing with  their  Inftruments,  and  finging,  and  repeat- 
ing the  Words  of  the  Prophet — ^  With  Joy  JJjall  ye 
draw  Water  out  of  the  Wells  of  Salvation,  Jefus 
therefore,  according  to  his  ufual  Cuftom,  takes  Oc- 
cafion  from  hence  to  inftrucl  the  People,  and  ap- 
plies this  Ceremony,  and  this  Scripture  to  himfelf. 
He  fignifies  to  them,  that  the  Water  here  fpoken  of 
was  to  be  had  from  him  alone — If  any  Man  thirjl^ 
let  him  come  unto  me,  and  drink  :  And  he  explains 
what  he  means  by  coming  unto  him-^He  that  believeth 
en  me,  as  the  Scripture  hath  faid,  out  of  his  Belly  fio all 
flow  Rivers  of  living  Water,  The  Word  mikU,  here 
tranflated  Belly,  fignifies  any  hollow  Receptacle,  and 
may  properly  be  ufed  for  fuch  Cilterns,  or  Refer- 

8  Joh.vii.  %'jt  &c.     See  llammonJ^   Grotii  Annot.    Lightfoot 
Hor.  Hcb.    Jf^hithy,  Tremellii  hnxiOl.       ^  If.  xii.  3. 

N  voirs. 


194       ^  View  of  our  Bkjfed  Saviour  s  Minijlry. 

voirs,  as  were  ulually  built  to  receive  the  Waters 
iflliing  from  their  Fountains.    The  Meaning  then 
may  be,  that  every  true  Believer  fliall,  according 
to  the  Purport    of  this   Scripture  repeated  by  the 
People  on  this  Occafion,  abound  with  living  IVatcr^ 
fhall  have  within  him  Tuch   a  Ctjlerrj,   which  v/ill 
fupply  living  Water^  both  for  his  own  and  others 
Ufe.    What  is  fignified  by  IVater  we  are  infornx-d 
in  the  next  Verfe,  viz.  the  Gifts  o^  the  Spirit :  Thefe 
Gifts  are  very  properly   reprefented  under  the  Fi- 
gure  01  IValer^   both  by  Realbn    of  the  plentiful 
Effufion,  and  the  falutary  EfFecls  of  them.     JVater 
indeed   is    often   ufed    in  Scripture  by  a  common 
Metaphor,  and   a  very   appofite  one  in   that    hot 
thirlty  Country,    for  Knowledge,    Happinefs,    or 
any  good   Gift.     The  fame   Metaphor  our  Lord 
makes  Ufe  of.  Job.  iv.  lo.  *  And  in  the  prophetick 
Writings,  it  is  often  peculiarly  ufed  to  figniiy  the 
Gifts  and  Graces  of  the  Spirit^  to  be  conterrcd  un- 
der the  Evangelical  Dil'penfation. 

We  arc  not  to  imagine  that  the  Evangelijl  in  this 
Chapter  gives  us  the  whole  of  our  Saviour's  Dif- 
courfe,  but  only  fome  general  Heads,  his  Manner 
of  preaching,  and  his  Application  of  this  Ceremony, 
and  this  Scripiurc  ro  himfelf.  ^  And  lie  afterwards 
informs  us,  that  the  People  were  very  much  affeded 

*  Sec  If.  xli.  18.  iliv.  3.  Iv.  I.  Ezek.  xxwi.  25,  A:c. 
Zcch.  xiv.  8.     Rev.  \x\.  6.         ^  Joh.  vil.  40,^^0. 

with 


A  View  of  our  Bleffed  Saviour  s  Miniftry,       19^ 

with  his  preaching:  Many^  isjhen  they  heard  the 
Word — ^VoyVstyTij-  tIv  Koyov — frid^  of  a  Truth  this  is  the 
Trophet\  others  f aid ^  This  is  the  Chrijl:  But  fome 
objedled  that  he  came  out  of  Galilee^  whereas  Chrift 
was  to  be  of  the  Seed  of  David,  and  of  the  Town  of 
Bethlehem,  Even  the  Officers,  who  v/ere  fent  to  ap- 
prehend him,  were  much  affedled  with  his  Dif- 
courfes :  They  returned  without  laying  Hands  on 
him  j  and  when  the  Chief  Priefis  and  Pharifees  afked 
them  why  they  had  not  brought  him,  they  anfweredy 
Never  Man  fpake  like  this  Man,  This  very  much 
provoked  them  •,  they  anfwered  with  no  fm.all 
Heat — Are  ye  alfo  deceived?  They  told  them  that 
none  of  the  Rulers,  or  Pharifees,  who  might  be  fup- 
pofed  the  only  competent  Judges,  had  believed  on 
him ;  but  only  the  common  People,  who  were  igno- 
rant of  the  Law,  and  therefore  accurfed.  Nicode- 
muSy  who  privately  favoured  Jefus,  thought  they 
were  too  hafty,  and  told  them  that  they  ought  not 
to  condemn  any  Man  unheard.  But  they  were  too 
much  enraged  to  hearken  to  any  Reafon  :  They  an- 
fwered him  with  Reproaches — Art  thou  alfo  of  Ga- 
lilee ?  Search  and  look  -,  ^  for  never  did  any  Prophet 
arife  out  of  Galilee,  But  their  Premifes  were  both 
falfe  :  For  Prophets  had  arifen  out  of  Galilee^  parti- 
cularly Jonah,  and  probably  Nahum^  ""  and  others  -, 

*  <are?^n'-n»f  cV.   -f   FahtXccHca   tix   'fyy.^^frve^.  *"  See  I  Kings 

xviii.  4. 

N  2  and 


196       A  T^iew  of  our  Blejfed  Saviour's  Minijlry, 

and  our  Lord  himfclf  was  not  born  in  Galilee,  It 
may  pofTibly  feem  firange,  that  our  Lord  did  not 
take  Care  to  obviate  fuch  Objections  as  thefe  ;  that 
he  did  not  fatisfy  the  People  with  regard  to  hisDe- 
fcent  from  Bavtd^  his  Birth  at  Bethlehem,  &c. 
which  being  not  generally  known,  even  well- 
meaning  Pcrfons  might  be  prejudiced  againil  him. 
But  it  mufl:  be  ronfidered,  that  this  could  not  well 
be  done,  without  publickly  declaring  himfelf  the 
MeJJiahy  which,  for  Reafons  already  given,  he  did 
not  think  advifeable  to  do.  ■  The  very  Name  of 
'David,  or  of  Bethlehem^  out  of  which  the  Jews  ex- 
pelled a  Governor^  that  JJoould  rule  Ifrael^  might 
have  alarmed  the  Roman  Government,  as  it  for- 
merly did  Herod,  Befides,  one  would  think  that 
thefc  Ruler Sy  and  Chief  Priejls,  if  they  had  fearchedy 
and  looked^  might  have  found  that  Jefus  was  both 
born  in  Bethlehem,  and  of  the  Seed  of  Daiid.  How- 
ever, fuch  Evidences  of  thefe  Matters  were  ("*  as 
we  have  feen)  laid  up,  as  would  hereafter,  when 
brought  forth,  fatisfy  all  impartial  Enquirers.  In 
the  mean  while  he  might  permit  fuch  Prejudices  to 
fubfift,  till  the  proper  Seafon  of  clearing  up  all  luch 
Difficulties  fhould  arrive.     The  Sun  of  Rightecufnefs 

■  It  is  obfcrvablc  that  our  Lord  never  once  called  himfelf 
the  Son  cf  Da'vidt  though  he  approved  of  the  Faith  of  others 
who  called  him  fo.  Matt.  L\.  27.  xv.  22.  xx.  30,  31.  xxi.  9. 
•  See  p.  36,  &c. 

might 


A  View  of  our  Blejfed  Saviour  s  Minijlry.       107 

might  be  content  to  veil  itfelf  under  a  Cloud,  till 
the  World  was  more  able  to  abide  its  Heat, 

However,  as  the  Time  of  his  PalTion  now  drew 
near,  'Jefus  from  henceforth  appeared  more  pub- 
lickly,  and  fpake  of  himfelf  more  openly,  than 
he  had  hitherto  been  wont  to  do.  But  yet  he  did 
not  quite  throw  off  his  Referve.  He  was  ftill  very 
cautious  how  he  faid  any  thing  which  might  <yive 
any  Offence  to  the  Roman  Government,  or  any 
juft  Pretence  for  his  Adverfaries  to  accufe  him, 
as  a  Mover  of  Sedition,  or  an  Enemy  to  Cafar, 
As  therefore  the  Jews  were  in  Expectation  of  a 
Mejfiahy  who  fhould  be  their  temporal  Prince,  and 
as  the  Romans  were  very  jealous  of  any  Pretenfions 
of  this  Kind,  and  very  watchful  over  a  People  fo 
inclinable  to  Sedition,  as  ihtjews  vfcre^  our  Lord  to 
the  lad  would  not  pofitively  declare  that  he  was  the 
Meffiah,  And  on  the  other  Hand,  the  Chief  Priejls^ 
and  Pharifees^  took  all  Methods  to  entrap  him,  and 
draw  from  him  fomething,  which  might  afford 
them  juft  Matter  of  Accufation.  p  Being  difap- 
pointed  in  their  Defign  of  feizing  him,  and  per- 
ceiving many  of  the  People  ftrongly  attached  to 
him,  they  thought  next  Day  to  enlhare  him,  by 
bringing  before  him  a  Woman  taken  in  the  A5i  of 
Adultery^  and  afking  his  Judgement  what  was  to 
be  done  with  her.    Hereby  they  thought  to  lay 

Pjoh.  viii.  I,  &c. 

N  3  him 


'9^        A  View  of  our  Blejfed  Saviour  s  Minijlry. 

him  under  no  fmall  Difficulty.  '^  The  Romans  had 
taken  away  from  the  Jews  all  Power  of  capital  Pu- 
nifhmcnt.  This  the  People  thought  no  fmall  In- 
fringement of  their  Liberties  :  And  ofren  in  Cafes, 
which  feemed  to  tliem  notorious,  they  thcmfclves 
took  upon  them  to  execute  Juftice  on  the  Offender, 
without  waiting  for  tlie  Sentence  of  any  Court. 
Thus  they  ftoned  St.  Stepheriy  and  thus  they  at- 
tempted to  (tone  our  Saviour  himfelf  If  our  Lord 
then  had  given  his  Opinion  that  this  IFcmcn  ought 
to  be  ftoned^  they  would  have  accufed  him  to  the 
Roman  Governor,  as  a  Mover  of  Sedition,  and  an 
Ufurper  of  the  Powers  which  belonged  to  him 
alone.  On  the  other  Hand,  if  he  had  refufed  to 
condemn  her,  or  referred  them  to  the  Roman  Ma- 
giftrate  for  Sentence,  they  thoug!it  to  exafperate 
the  People  againll  him,  and  fet  him  forth  as  one 
who  paid  no  Regard  to  Mofes^  or  the  Law  •,  an  En- 
courager  of  Vice  and  Immorality,  and  a  Betrayer 
of  the  Liberties  of  his  Country.  But  our  Lord^  well 
apprized  of  their  Defigns,  anfwered  in  fuch  a  Man- 
ner, as  was  unexceptionable — He  that  is  without  Sin 
among  you^  let  him  firft  caft  a  Stone  at  her.  They, 
furpiiled  at  the  Prudence  of  his  Anfwer,  and  being 
convt^ed  by  their  own  Confciencey  flipped  out,  one  by 
onCy  and  left  the  Woman  with  him  :  Fie,  iccing  all 
ht:r  Hccufcrs  withdrawn,  and  no  Man  to  condemn  her^ 
/aid  to  her^  Neither  do  I  condemn  thee  \  go^  and  Sin 

•^  Joh.  xviii.  31. 


A  View  of  our  Blejfed  Saviour  s  Minijlry.       199 

no  more — thus  at  the  fame  Time  declining  to  pafs 
Sentence  upon  her,  fliewing  his  Difapprobation  of 
her  Crime,  and  exhorting  her  to  Repentance. 

'  Our  Lord  having  thus  got  rid  of  his  Enemies, 
who  fought  to  enfnare  him,  continued  preaching 
to  the  People^  as  before,  and  fetting  forth  his  divine 
Miflion  under  fuch  Figures,  as  they  might  eafily 
underfland,  but  could  not  lay  hold  on.  He  told 
them  that  he  was  the  Light  of  the  Worlds  (pofTibly 
alluding,  and  pointing,  to  the  Sun,  which  then 
early  in  the  Morning  began  to  fhew  itfelf ),  and  that 
he  that  followed  him,  fJoould  not  walk  in  Darknefs,  but 
fhould  have  the  Light  of  Life,  He  plainly  defigned 
to  allude,  and  refer,  to  thofe  Paflages  of  the  Pro- 
phets, which  defcribe  the  Meffiah  under  the  Figure 
of '  the  Sun  of  Righieoufnefs,  «  a  Ligh$  of  the  Gen- 
tiles, &c.  and  to  fignify  to  them  that  this  Light  was 
iome,  and  that  the  Day-fpring  from  on  high  had  vi- 
fited  them.  But  he  had  ilill  Pharifees  about  him, 
who,  though  they  might  underftand  his  Meaning, 
yet  were  glad  to  lay  hold  of  any  Pretence  of  ca- 
villing. They  remembered  perhaps,  what  he  had 
formerly  faid,  that,  "  if  he  bore  Wttnefs  ofhimfelf,  his 
Witnefs  was  not  true  \  and  they  had  heard  him  the 
Day  before  declare,  that  ^  he  fought  not  his  own  Glory  \ 
and  therefore  they  objeded,  that  he  bore  Record  of 

'  Joh.  viii.  12,  &c.       •  Mai.  iv.  2.       *  If.  ix.  2,      xlii.  6. 
xjix.  6.   Ix.  I.         "Joh.v.  31.         "*  Joh.  vii.  18. 

N  4  bimfelf 


200         A  View  of  our  BleJJed  Saviour  s  Minijlry. 

himfelf,  and  confcqucntly  bis  Remrdwas  not  true, 
Jefus  anfwered^  Though  I  bear  Record  of  niyfelf^  yet 
my  Record  is  true  •,  for  I  know  whence  I  came^  and 
whither  I  go.  Hie  Meaning  fcems  to  be,  that 
tliough  this  Maxim  might  hold  true  of  mere  Man, 
yet  he  was  more  than  Man;  he  came  from  Heaven, 
and  was  Ihortly  going  thither  again,  and  therefore 
had  a  Right  to  require  Aflcnt  to  what  he  delivered 
in  his  Father's  Name — But  ye  cannot  tell  whence  I 
camt\  nor  whither  I  go — Ye  are  no  Judges  of  my 
Dodrine,  becaufe  ye  know  not  my  divine  Original. 
And  the  Reafon  why  ye  are  thus  ignorant  is,  be- 
caufe j^  judge  after  the  Flefh — pafs  Judgement  only 
according  to  the  outward  Appearance,  and  will  not 
believe  me  becaufe  of  the  Meannefs  of  my  Condi- 
tion. 1  judge  no  Man^  &c.  I  am  unwilling,  I  take  not 
upon  me,  to  pafs  Judgement  on  you  j  though,  if  I 
did,  I  fhould  do  no  more  than  what  1  could  jullify, 
becaufe  my  Judgement  is  confirmed  by  the  Tefti- 
mony  of  the  Fat  her  .^  that  fent  me — for  I  am  not  alone  ^ 
hut  l^and  the  Father  that  fent  me.  ile  then  retorts 
upon  them  their  own  Argument,  and  tells  them, 
that  //  was  written  in  their  Law.,  that  the  Tcfiimony  of 
two  Men  IS  true.  It  was  the  Practice  of  their 
Courts,  authorifed  by  their  Law,  to  allow  the  Tef- 
timony  of  two  fuilicient  Witneffes.  Since  there- 
fore he  himfelf  declared  to  them  who  he  was,  and 
the  Father  confirmed  his  Teilimony,  and  bore 
Witncfs  to  him  by  Miracles  and  mighty  Deeds, 

it 


A  View  of  our  Blejfed  Saviour  s  Minijiry.      201 

it  followed  that  his  Record  was  true.  Here  then 
we  have  a  full  Anfwer  to  their  Objedion  :  Firfb, 
he  came  from  Heaven,  and  therefore  he  had  a  Right 
to  be  believed  on  his  fingle  Teftimony :  ^  Secondly, 
his  Teftimony  was  not  fmgle  ;  but  the  Father  him- 
felf^  which  fent  him,  had  home  Witnefs  of  him.  He 
here  plainly  enough  points  out  to  them  his  divine 
Original ;  but  yet  they  either  could  not,  or  would 
not  underftand  him.  They  afl<.ed  him  therefore. 
Where  is  thy  Father?  But  to  this  he  declined  giving 
any  dired  Anfwer,  but  intimates  that  it  was  their 
own  Fault,  if  they  did  not  know — Te  neither  know 
me,  nor  my  Father :  If  ye  had  known  me,  ye  JJoouid 
have  known  my  Father  alfo, 

^  There  follows  in  the  Evangelifl  another  Dif- 
courfe  which  our  Lord  made  to  the  Jews  in  the 
Temple,  in  the  fame  Manner  and  Style  as  before. 
He  tells  them  in  this  Difcourfe,  among  other  things, 
that  he  was  from  aho've  •,  that  he  was  not  of  this 
World ;  and  flill  more  plainly — If  ye  believe  not  that 
I  am  he — or/  g>fj  e//// — ye  floall  die  in  your  Sins. 
The  Jews  alked  him — PVho  art  thou  ?  He  ilill 
refufes  to  give  them  a  pofitive  Anlwer  :  He  faid 
unto  them.    Even  the  fame  that  I  faid  unto  ^  yen  from 

^  See  ]oh.  v,  32,  &c.  >"  Joh.  viii.  21,  $iQ.  *  tjJv  o(,e'x,^t 
is  taken  here  adverbially  (See  Gen.  xiii.  4.  xli.  21.  xliii  18. 
20.  Dan.  viii.  i.),  and  ^\gmRts Jrom  the  Beginning  ;  referring 
either  to  what  he  had  jult  before  faid — /  avi  the  Light  of  the 
Woiid^ov  rather   to   the   whole    Courfe   of  his   preaching, 

rhrou:rh 


202      A  View  of  our  Blejjcd  Saviour  s  Minijlry. 

the  Beginning,  He  adds— /  itrtr^?  many  things  to  fay^ 
arJ  to  judge  of  you'^  but  he  that  fent  me  is  true,  and 
I  /peak  to  the  World  thofe  things  which  I  lave  heard 
of  htm — I  could  by  many  Evidences  charge  and 
aggravate  your  Infidelity,  but  I  Ihall  only  fay 
at  prelcnt  that  I  acl:,  and  fpcak,  by  CommifTion 
from  my  Father,  and  thtrcrore  it  concerns  you  to 
attenci  to  what  1  fay.  But  they,  not  yet  underjland- 
ing  him^  he  faid  unto  them,  When  ye  have  lift  up  the 
Son  of  Alan,  then  Jhall ye  Lno'v  that  I  am  he — o7<  lyrS 
<^ixt — thereby  intimating,  that  hereafter  the  Truth 
fliould  be  more  plainly  revealed.  He  farther  adds, 
I  do  nothing  of  i-jyfelf,  but,  as  my  Father  hath  taught 
me,  I  jpeak  thefe  things  :  And  he  that  fent  vie  is  with 
me  i  the  Father  hath  not  left  me  alone,  for  I  do  al- 
ways thofe  things  that  pleafe  him.  He  fpeaks  here 
plainly  enough  to  be  underftood,  though  not  plainly 
enough  for  his  Enemies  to  lay  hold  on.  He  is 
here  preaehing  to  a  captious  Audience,  and  there- 
fore expreffes  himfelf  with  great  Caution.  He 
gives  them  to  underftand  that  he  is  the  Mcffiah^ 
but  not  in  direc^l  and  pofitive  Terms — I  am  from 
above— 1  am  he — t^J  (iu/ — the  Father  hath  fent 
me—'he  that  fent  me  is  true,  &:c.     But  when  afked— 

through  which  he  hnd,  from  the  very  Beginning,  given  full 
Proof,  anJ  fufficicnt  Manifcflation,  that  he  was  thcL7v//^.  And 
particularly  he  had,  when  convened  btTore  them,  Scejoh. 
V.  17j  SiQ.)  hid  before  them  full  Proof  of  liis  Million. 


A  View  of  our  BleJJed  Saviour  s  Minijlry,       203 

Who  art  thou?  and  Where  is  thy  Father  ?  he  avoid- 
ed giving  them  a  dire(5t  Anfvver.  Th.is  Obferva- 
tion  will  fufficiently  account  for  any  Obfcurity, 
which  may  appear  in  this,  or  other  fuch  Difcourfes 
of  our  Saviour.  He  would  give  no  Advantage  to 
his  captious  Enemies ;  and  yet  manifefted  himfelf 
fufficiently  to  all,  zvho  had  Ears  to  hear.  Accord- 
ingly we  find  that,  as  he  fpake  thefe  Words,  many  be- 
lieved on  him,  Several  of  thofe  Jews^  who  had  been 
queftioning  with  him,  thought  thefe  Declarations  of 
himfelf  fufficient,  and  were  now  ready  to  acknow- 
ledge him  for  the  Mejftah,  But  they  were  not  Difciples 
indeed :  They  knew  not  what  the  Mejfiah  was  -,  nor 
were  they  any  Way  difpofed  to  pra6life,  or  liften 
to,  thofe  Do6lrines  of  Piety  and  Virtue,  which  he 
came  into  the  World  to  teach  Mankind.  Such  kind 
of  Profelytes  J  ejus  never  encouraged  :  He  there- 
fore told  rhem,  that,  if  they  would  be  his  Difciples 
indeed^  they  mud  continue  in  his  Word;  that  thus  do- 
ing they  jJjouldknow  the  Truths  a7id  the  T^ruth  jhould 
make  them  free.  This  Anfwer  laid  open  their  Heart : 
They  had  high  Notions  of  civil  Liberty,  but  none 
of  fpirirual,  and  therefore  wondered  what  he  meant 
by  telling  them,  that  the  Truth  f}:ould  make  them  free -^ 
and  replied,  that  they  were  Abraham's  Seed,  and  were 
never  in  Bondage  to  any  Man,  A  ilrong  Inftance 
this  of  the  Spirit,  and  Pride,  of  this  People,  who 
were  at  this  very  Time  in  Bondage  to  the  Roy,Mns. 

But 


204      A  View  of  our  BleJJed  Savlotj/s  Mtmjiry. 

But  our  Saviour  explained  himfclf,   and  told  them, 
that  zvho/oever  combined  Strty  was  the  Servant  cf  Sin. 
And,  turning  his  Difcourfe  to  the  Jews  in  general, 
he  reproves  them  with  fome  Severity,  charges  them 
with  a  Defign  of  killing  bitUy   tells  them  that  their 
Works   Ihewed    whole   Children   they   were,    not  of 
Abraham^    but  of  the  Devil,  v^ho  was  from  the  Be- 
ginning a  Murderer^   and  an  Fnemy  to  Truth;  that 
the  Reafon  of  their  not  believing  on  htm,  nor  under- 
Jlanaing  his  Speech,  was  becaufe  they  were  not  of  God. 
At  tde  fame  Time  he  declares  to  them,  that  he  pro- 
ceeded forth,  and  came  from  Gody   and  that  he  came 
not  of  hi mf elf,  but  God  Jent  him.     The  Jews  incenfed 
at  thefejud  Rebukes,    broke  out   inro  reproachful 
Language — Say  we  not  well,  that  thou  art  a  Soma- 
ritany  and  haft  a  Devil?     He  anfwered  them  with 
great   Calmnefs — /  have  not  a  Devil  •,  but  1  honour 
my  Father,  and  ye  do  d^fhonour  vie.    He  adds,  that  he 
did  not  feek  his  own  Glory,  but  there  was  one,   who 
would  vindicate  his  Honour,   and  punilh  his  Re- 
vilers — there  is  one  that  fcekethy  and  judgeth.     And, 
as   he  had  faid    before,  that  he  that  followed  him 
JJjould  have  the  Light  cf  Lifcy  fo  here  he  fays — Vc- 
rilyy  verily  y  I  Jay  unio  youy  if  a  Man  keep  ny  Saying  y 
hejhall  nrjer  fee  Death,     At  this  ih^Jews  were  11  ill 
more  offended  •,  but  he  vindicated  himfelf,  and  told 
them  that,  if  he  honoured  himfelf  .,  his  Honour  was  nO" 
thingy  hut  it  was  his  Father  that  honoured  him.     He 

proceeds 


A  View  of  our  Blejfed  Saviour  s  Minijlry.       205 

proceeds  ro  aflert  his  divine  Miffion  in  dill  higher 
ExprefTions :  He  tells  them  that  Abraham  rejoiced 
to  fee  his  Day,  and  fays  in  plain  Terms — Before 
Abraham  was,  I  am.  ^  This  ftrong  Afiertion  of  his 
Divinity  ferved  only  the  more  to  enrage  thefe  Jews  : 
They  judged  it  to  be  the  higheft  Blafphemy,  and 
accordingly  took  up  Stones  to  caft  at  him, 

^  But  he  efcaped  from  them,   and  meeting  in  his 
Way  a  Man  who  had  been  blind  from  his  Birth,  he 
healed  him.     This  Miracle  alfo  was  wrought   on 
the  Sabbath-Day^  and  occafioned   great  Difputes 
among  the  Pharifees  themfelves.     Some  of  them 
argued  that  he  was  not  of  God,  becaufe  he  kept  not  the 
Sabbath  Day  ;  others  f aid,  how  can  a  Man,  that  is  a 
Sinner,  do  fuch  Miracles  ?    They  examined  into  the 
Fad,  with  all  the  Nicenefs,  and  Scrupuloufnefs,  of 
Perfons  unwilling   to  believe:     They  queftioned 
both  him,  and  his  Parents  •,  they  enquired  whether 
this  was  the  fame  Perfon,  who  fat,  and  begged  \ 
whether  he  was  really  born  blind,  how  he  had  received 
his  Sight :  They  would  not  readily  believe  that  he 
had  been  blind,  and  received  his  Sight ;  but,  after  re- 
ceiving fufficient  Satisfadion,    ftill   put  the  fame 
Queftions  over  and  over  again.    And  when  at  lad, 
after  the  flridell  Enquiry,  the  Reality  of  the  Mi- 
racle appeared  too  plain  to  be  denied,   they  told 

*  See  the  Author's  Vind.  of  the  Dod.  of  the  Trin.  Part  IL 
p.  49,  &c.         •*  Joh.  ix,  I,  &c. 

the 


2o6      yl  View  of  our  Blejjcd  Saviour  s  Minijhy, 

tlie  Man,  that  he  miifl  give  God  the  Praife,  for  they 
knew  that  this  Man,  JefuSy  was  a  Sinner,  But  the 
Man  boldly  diTputed  the  Point  with  them,  and  af- 
lertcd,  and  plainly  proved  from  this  ilupendous 
Miracle,  that  Jefus  was  of  God ;  for  //  he  were  not  of 
Gody  he  could  do  nothing.  They  therefore  difmifled 
him  with  Reproaches,  and  cafl  him  out  of  the  Sy- 
nagogue; for  it  feems,  they  were  already  come  to 
a  Refolution,  that^  if  any  Man  confeffed  that  he  was 
Chrifiy  he  fhould  be  put  out  of  the  Synagogue.  It  ap- 
pears from  hence,  that  a  Perfuafion,  or  Sufpicion, 
that  he  was  the  Chrifl.,  now  prevailed  :  And  our 
Lord  himfelf  declared  himfelf  fo  to  be  to  this  Man, 
who  had  made  fuch  a  bold  ConfefTion  of  him. 
When  he  next  faw  him,  he  faid  to  him,  Dcjl  thou 
believe  on  the  Son  of  God  ?  He  anfwered  and  faid^ 
Who  is  he.,  that  I  might  believe  on  him  ?  And  Jefus 
faid  unto  him,  Thou  hafl  both  fcen  him,  and  it  is  he 
thai  talketh  with  thee,  And  he  faid,  Lord^  I  believe  \ 
and  he  worfmpped  him. 

'  Our  L^r^took  Occafion  from  this  Excommu- 
nication of  the  Perfon  he  had  healed,  to  difcourfe 
to  the  People  under  a  Parable  of  a  Sheep-fold  and 
Shtpherd.  God's  People  are  frequently  by  the  Pro- 
phets rtprelented  under  the  Figure  of  Sheep,  Iiav- 
ing  God  tor  ;heir  Shtpkerd :  And  by  the  fame  Fi- 
gure, the  Teachers  of  the  People  arc  called   their 

*  Joh.  X.  I,  5.C. 

Shepherds 


j1  View  of  our  Blejfed  Saviour  s  Minijlry,      207 

Shepherds.  *  It  is  alfo  particularly  prophefied,  that 
Shepherds  fhould  arife,  who  lliould  feed  themfelves^ 
and  not  the  Flock  ;  who  fhould  deftroy^  and  feat ter  the 
Sheep  of  God's  Pafiure,    ^  And  thefe  fame  Prophecies 
point  out  to  us  one  particular  Shepherd^  even  Cod*s 
Servant  David^  who  fhould  feed  his  People.  Since  there- 
fore thefe  PharifeeSy  who  pretended  to  be  Teachers, 
and  Pajlors^  of  God's  Flock^  had  turned  this  Man  out 
of  their  Sheepfold^  he  puts  forth  this  Parable^  to  fhew 
that  from  henceforth  God's  true  Sheepfold  fhould 
confifl  of  his  Difciples  ;  that  he  was  in  one  Refpe6t 
the  Boor^  by  whom  only  Men  have  Accefs  to  the 
Father^  and  enter  into  his  Sheepfold  •,  and  in  another 
the  Shepherd^  who  leadeth  out  the  Sheep^  whofe  Voice 
they  know^  and  whom  they  follow  ^  that  all  that  ever 
came  before  him^  all  who  had  fet  up  for  Prophets, 
and  Leaders,  (^fuch  as  Theudas^  Judas  of  Galilee^ 
and  probably  fome  others),  were  Thieves  and  Rob- 
bers, who  fought  their  own  Profit  and  Advantage, 
not  the  Good  of  the  Sheep ;  that  he  was  the  good 
Shepherd^  the  Shepherd  foretold   by  the  Prophets, 
who  fed  God's  People,  and  fo  loved  his  Sheep,  as  to 
lay  down  his  Life  for  their  Sake  •,  that  thefe  Phari- 
fees,  thefe  pretended  Paflors,  were  the  hireling  Shep- 
herds, fpoken  of  by  the  Prophets,  who  fed  them- 
felves,  and  not  the  Flock  -,  ^  covetous  Men,  who  cared 

**  E^ek.  xxxlv.  I,  &c.  Jer.  xxlii.  i.  ^  Ezek.  xxxiv. 
23.  Jer.  xxiii.  4,  &c.  If.  xl.  lo.  ii.  ^  Sec  Ads  v.  36, 
37.         *Luk.  xvi.  14.     Matt,  xxiii.  14. 

not 


2o8       A  Vle'iv  of  our  Bkjfed  Saviour  s  Minijlry. 

not  for  the  Sbeep,  and  would  dcfcrt  them  in  Time 
of  Danger.  And,  proceeding  in  the  fame  figura- 
tive Way  of  Difcourfe,  he  foretells  his  own  Death 
and  Refurredlion,  and  the  Calling  of  the  Gentiles^ 
a  Doctrine,  which  he  had  hitherto  but  fparingly 
touched  upon,  but  now  began  more  frequently  to 
inculcate — Jnd  other  Sheep  I  have ^  'which  are  not  cf 
this  Fo!,I^  them  alfo  I  muji  brings  and  they  JJ.all  hear 
my  Voice ^  and  there  f/jall  be  one  Fo!d^  and  one  Shepherd, 
But  the  Jews  were  dill  divided  in  their  Sentiments 
concerning  him  :  Many  of  them /aid.  He  hath  a  Be- 
'uil,  and  is  mad  •,  wJjy  hear  ye  him  ?  Others  /aid  that 
the  Dod:rines  he  taught,  and  the  late  Miracle  he 
had  wrought,  were  abundantly  fufficient  to  confute 
fuch  a  Calumny — Thefe  are  not  the  Words  of  him 
that  hath  a  Devil  j  can  a  Devil  open  the  Eyes  of  the 
Blind  ? 

^  And  now  ihcfevenly  Difciples,  whom  our  Lord 
had  fent  before  his  Face  into  the  Country  round 
about,  return  from  their  circuit  'with  great  Joy^ 
declaring  the  Succcfs  of  their  Miniftry,  and 
boafling,  that  even  the  Devils  themfehcs  'were  fubjcEl 
unto  them  through  the  name  ofjefus.  Our  LW  joins 
in  their  Joy,  afTurcs  them  of  Power  over  all  evil 
Spirits,  and  Protctflion  from  all  Dangers,  and 
thanks  God^  who  had  conferred  fuch  Power  on 
mean  Inftruments,  and  given  Knowledge  to  Perfons 

^  Luk.  X.  17,  c^c. 

of 


A  View  of  our  Blejfed  Saviour  s  Minijiry ,       209 

of  low  Rank  and  Birth,  v;hich  was  hid  from  th^ 
wife  and  prudent  of  this  World,  thereby  fhewing 
that  fuch  Knowledge  was  not  to  be  attained  by 
human  Wifdom,  but  was  beftowed  according  to 
the  good  Pleafure  and  Will  of  God.  At  the  fame 
Time  he  cautions  thefe  Difciples  not  to  be  proud 
of  thefe  their  Gifts ;  but  to  fet  their  Minds  on  a 
Good  more  real,  zn^  ufeful  to  themfelves.  In  this, 
fays  he,  rejoice  not^  that  the  Spirits  are  fuhje^l  unto 
you  ;  but  rather  rejoice,  hecauje  your  Names  are  writ- 
ten in  Heaven. 

Thefe  Difciples  had,  on  our  Lord's  Approach  to 
Jerujalemy  been  fent  to  preach  the  Gofpel  in  the 
adjacent  Regions,  in  every  City,  and  Place,  whither 
he  himfelf  would  come:  And  accordingly,  when  the 
Feftival  was  over,  he  himfelf  went  through  thefe 
Cities  and  Villages ,  teaching,  as  appears  from  Luk, 
xiii.  22.  St.  Luke  has  given  us  fome  Account  of 
his  Tranfadions,  and  Dodrine,  during  this  his 
Progrefs. 

'  About  this  Time,  a  certain  Lawyer  met  him, 
who  having,  as  I  fuppofe,  frequently  heard  him 
difcourfe  of  eternal  Life,  came  to  him,  not  with  a 
View  of  Information,  hut  tempting  him,  out  of  Cu- 
riofity,  to  try  what  he  would  fay,  or  perhaps  to 
get  out  of  his  Mouth  fome  Matter  of  Accufation, 
and  afked  him — What  ft) all  I  do  to  inherit  eternal 

'  Luk.  X.  25,  &c. 

O  Life  ? 


2IO       A  Viei^  rj' our  Blejjed  Saviour  s  Minijlrj, 

Life'^  Je/iis  knew  tlv€  Man,  and  his  Intentions;, 
and  therefore  calls  not  on  him  to  believe  on  him, 
but  refers  him  to  his  own  Law  that  he  profefled. 
He  /aid  unto  hmiy  IVbat  is  written  in  the  Law  i 
How  readeft  thou  ?  And  be  anjweringy  Jaidy  ^hou 
/halt  love  the  Lord  thy  God  with  all  thy  Heart,  and 
with  all  thy  Souly  and  with  all  thy  Strength ,  and  with 
all  thy  Mind,  and  thy  Neighbour  as  thyjelf.  Je/us 
approved  of  his  Anfwer,  and  told  him,  that  if  he 
really  performed  thefe  great  Commandments,  he 
need  not  doubt  of  eternal  Life.  This  Lawyer 
might  probably  think  that  he  had  fufliciently  de- 
monflrated  his  Love  of  God  by  his  religious  Ob- 
fervance  of  the  Ceremonies  of  the  Mojaical  Law : 
And,  hoping  ^o  jujlify  himf^lf  :i\{o  in  the  other  Ar- 
ticle of  Love  to  his  Neighbour,  he  afked  Jefus, 
who  was  his  Neighbour  ?  Our  Lord  anfwered  him 
by  a  Parable  of  a  Man,  who  fell  among  I'hieves, 
which  Jlripped  and  wounded  him,  and  left  him  half 
dead:  A  PriejJ  and  Levite  pajfed  by,  rcgardlefs  of 
him  i  but  a  good  Samaritan  had  Cowpajfion  on  him, 
and  relieved  him.  Our  Lord  i\\ttn  afked  the  Lmw- 
yer,  which  of  thefe  three  he  thought  was  Neighbour 
unto  him  that  fell  among  the  'Thieve.  And  by  this 
Means  he  extorted  from  this  Man  a  frank  Confef- 
fion  that  the  Samarita?is,  \o  hated  by  the  Jews,  were 
to  be  looked  upon  as  Neighbours,  whenever  there 
(hould  be  Occafion,  or  Room,  for  any  good  Offices 
between  them^  and  taught  him,  that  no  Difference 

of 


A  Vieiv  of  our  Blejfed  Saviour  s  M'lnijlry.        2 1 1 

Nation,  or  Religion,  ever  ought  to  reftrain  us 
from  doing  Offices  of  Kindnefs  and  Charity  to 
any  Man.  Thus  did  our  Lord  in  the  moft  artful 
Manner  enforce  a  Duty,  in  the  Pradlice  of  which 
the  Jews  were  fo  deficient.  Thus  did  he  elude  the 
Artifices  of  his  Enemies,  and  at  the  fame  Time 
confound,  and  inftru6t  them,  taking  all  Occafions 
of  inculcating  the  great  Do6lrines  of  Morality. 

^  No  lefs  careful  was  he  to  enforce  the  Duties  of 
Religion.  In  his  Way  from  Jerujalem  he  pafTed 
through  Bethany^  where  Martha^  and  her  Sifter 
Mary  received  him.  While  Martha  was  bufy  in 
providing  for  his  Entertainment,  Mary  Jat  at  his 
Feet,  and  heard  his  Word,  Martha  was  difpleafed 
that  her  Sifter  had  left  her  toferve  alone :  But  Je/us 
taught  them  that  to  attend  on  him,  and  hear  his 
Difcourfes,  was  an  Employment  preferable  to  the 
moft  necefTary  BufinelTes  of  Life — One  thing  is 
needful ;  and  Mary  hath  chofen  that  good  Party  which 
fhall  not  be  taken  away  from  her. 

The  Dodlrines  he  taught  in  his  Circuit  through 
the  Cities,  and  Villages,  were  the  fame  which  he 
had  taught  before  in  Galilee.  *  The  fame  Form  of 
Prayer,  which  he  had  before  taught  his  Difciples, 
he  now  again  delivers  to  them  -,  and  in  the  fame 
Manner  teaches  them  the  NecefTity  and  Eifficacy 

^  Luk.  X.  58.  »  Luk.  xi.  I,  &c.     See  Matt.  vi.  9,  Scq. 

vii,  7,  &c. 

O  z  of 


212        A  View  of  our  Bfrffed  Saviour  s  Minljlry. 

of  Prayer.  yU  he  was  cajling  out  a  Devil ^  the  Pha- 
rifees  made  the  Tame  Obje6lion  "'  they  had  often 
done  before,  afcribins^  it  to  the  Power  of  Beelze- 
bub, and  calling  for  a  Sign  from  JlenvenJ' 

"  See  Matt.  ix.  34.  xii.  24,  kc.  Mar.  ili.  22,  kc, 

*  This  has  much  perplexed  the  Harmonifts.  The  Account 
here  of  the  Cure  of  this  Dxmoniack,  and  the  Difcourfci  co:'.fc- 
qucnt  thereon,  ngrcc  fo  nearly  with  what  we  read  Matt.  .\il. 
22,  &c.  that  fome  have  fuppofed  it  to  be  the  fame  Action  ; 
and  as  what  follows,  Luk.  xi.  37,  and  Cliap.  xii.  and  xiii. 
fcenis  clofely  connecled  with  this,  they  have  fuppofed  all  this 
to  have  pafTed  at  the  fame  Time,  foon  after  our  Saviour  s  fc- 
cond  Paflbver  :  But,  as  this  is  not  only  a  ftrange  Tranfpofi- 
tion,  but  we  read.  Matt.  xiii.  1.  that  the  fame  Day  Jt/us  went 
out,  and  fitting  by  the  Sca-fide,  taught  the  People  in  a  \'a- 
riety  of  Parables,  there  feems  to  be  no  Room  for  thefe  Tranf- 
aflions.  Why  then  may  we  not  fuppofc,  that  thcfe  were  two 
different  Da:moniacks,  one  blind  and  dumb,  difpofTefl'ed  by 
our  Saviour t  not  long  after  his  fecond  Paflbver,  as  related  by 
^i.  Matthew  \  the  other  dumb,  difpoirefled  by  him  the  next 
Year,  as  related  here  by  St.  Luke^  xi.  14  clpccially,  as  thefe 
evil  Spirits  often  afFedcd  different  Perfons  in  like  Manner' 
I  would  farther  fuppofe  that  St.  Luke,  \iho  l.as  omitted  the 
Cure  of  the  firft  Da:moniack,  and  recorded  only  the  laft, 
might  think  fit  to  add  thole  Diicourfes,  and  Dodrincs  of  our 
Sa'viour,  which  were  delivered  after  the  firll.  This  full  An- 
fwer  to  the  Pharifee's  Objc».'tion,  and  llrong  Proof  of  his  di- 
vine Million,  he  might  think  proper  to  infcrt,  though  out  of 
its  proper  Place.  And  it  thi:>  Suppofition  is  allowed,  all  that 
is  mifplaced  is  from  v.  15.  to  v.  3  3.  the  rcll  followi  in  its  pro- 
ber Order.  The  Words  n  h  rx  AaxJjrai,  v.  37,  fecm  indeed 
to  conned  what  follows  vvi;h  what  goco  before;  but  they  may 

relate 


A  View  of  our  Blejfed  Saviour  s  Minijlry,       213 

'  He  was  now  fomewhere  in  his  Progrefs  in- 
vited to  Dinner  by  one  of  the  PhariJeeSy  probably 
with  Defign  to  try,  whether  they  might  not  pro- 
voke him  to  fay  fomething,  which  might  afford 
them  Matter  of  Accufation.  The  firft  thing 
which  they  took  Offence  at,  was  his  not  wajhing 
before  Dinner :  From  hence  he  took  Occafion  to 
rebuke  the  Pbari/ees  with  great  Severity,  and  ex^ 
pofed  their  Pride,  and  Hypocrify,  and  Attachment 
to  outward  Obfervances,  with  great  Freedom.  So 
malicious  and  determinate  had  their  Oppofition 
been  to  our  Lordy  and  his  Miracles,  as  fully  jufti- 
fied  his  treating  them  now  with  fome  Severity ; 
and  fo  great  was  their  Corruption,  fuch  falfc 
Gloffes  had  they  put  upon  the  Law,  and  fo  great 
was  their  Influence  over  the  People,  as  made  fucb 
Severity  neceffary:   Now   alfo,  his   Time  being 

relate  only  to  the  three  preceding  Verres ;  or  they  may  fig- 
nify — while  our  Lord  was  holding  Difcourfe  with  the  People 
on  this  Occafion. 

It  is  obfervable  that  St.  Luke  is  the  only  Evangelift,  who 
has  recorded  the  Miflion  of  the  feventy  Difciples,  their  Return 
to  our  Sa'vioutj  and  his  Tranfadions  during  their  Progrefs  into 
Galilee,  after  the  Feaft  of  Tabernacles,  this  Year.  He  was, 
Ifuppofe,  one  of  thefe  Seventy,  and  attended  our  Lord  on  this 
Occafion,  and  was  an  Eye-Witnefs  to  what  he  relates,  St. 
Mattheivt  and  St.  Mark^  having  given  us  an  Account  of  our 
lord's  Miracles,  and  Dodlrine,  in  his  other  Circuits  through 
Galilee,  and  iludying  Brevity,  paffed  over  this. 

•  ^uk.  xi.  37,  &c. 

0  3  near 


214       A  View  of  our  Blejfed  Saviour  s  Minijlry, 

near  at  Hand,  he  little  cared  how  he  provoked 
them  :  And  accordingly  they  were  highly  in- 
cenfed,  and  began  to  urge  him  "vehemently ^  and  to 
p'ovoke  him  to  /peak  of  many  things  ;  laying  wait  for 
himy  andjeeking  to  catch  Jomething  out  of  his  Mouth, 
that  they  might  accufe  him, 

^  The  People y  kno^ving  he  wa«;  at  this  Pharifee^s 
Houfe,  and  perliaps  hearing  he  was  engaged  in  Dif- 
pute  with  the  Scribes  and  Pharijees,  flocked  toge- 
ther in  great  Multitudes.  Our  Lord  therefore,  as 
foon  as  he  was  got  out  of  the  Houfe,  took  Occa- 
fion  to  difcourfe  to  his  Di/ciples  in  the  Hearing  of 
the  Multitude,  and  warned  thenn  above  all  things 
to  beware  of  the  Leaven  of  the  Phari/ecs,  which  is 
Hypocrijy.  He  fets  the  Folly  of  Hypocrijy  in  a  ftrong 
Light--r/V  tl^ere  is  nothing  covered  that  pall  not 
he  revealed 'y  neither  hid  that  fhall  not  be  known y  &g. 
He  proceeds  to  give  his  Apoftlcs  the  fanne  In- 
fi:ru61:ions,  which  he  had  given  thenn  when  he  firft 
fent  them  out,  and  exhorts  them  not  to  be  afraid, 
nor  afhamcd  to  confejs  him  before  Men.  It  now 
appeared  that  the  Powers  of  the  World  were  com- 
bined againfl:  him,  and  his  Religion.  But  his 
Friends  might  fecurely  truft  in  God's  Providence, 
which  took  Care  of  even  the  fmallcft  Things : 
They  might  affure  themfelves  of  his  Protedion, 
5ind  Affiflance  here,  and  of  a/ull  Recompence 
from  him  hereafter. 

'  Luk.  xii.  I,  vVc, 

Whilfl 


A  View  of  our  Blejfed  Saviour  s  Minijlry,       2 1 5 

•^  Whilft  he  was  dircourfing  on  thefe  divine 
Matters,  one  of  the  Company,  being  more  intent 
upon  his  temporal,  than  his  eternal  Concern- 
ments, interrupts  him,  and  defires  him  to  /peak 
to  his  Brother y  that  he  divide  the  Inheritance  with 
him.  Our  Lord  difclaims  all  Authority  in  fuch 
Matters — Man,  who  made  me  a  Judge,  or  a  Divider ^ 
over  you '^  And  from  hence  he  took  Occafion  to 
preach  againft  Covetoujnejsy  and  to  enforce  the 
Dodtrine  of  God's  Providence.  The  Doctrines  here 
delivered  are  very  nearly  the  fame,  which  he  had 
taught  before ;  but  very  pertinent  to  the  prefent 
Occafion,  and  follow  naturally  from  the  precedent 
Difcourfe.  The  whole  Drift  of  what  is  here  faid 
is,  to  exhort  his  Difciples  to  exped  their  Reward, 
not  in  this  World,  but  in  another;  not  to  fet 
their  Affeftions  on  thoje  things  which  the  Nations 
of  the  World  feek  after,  but  to  feek  rather  the  King- 
dom  of  God  \  to  provide  themf elves  Bags,  which  wax 
not  old,  a  Treafure  in  the  Heavens,  that  failetb 
7tot,  &c. 

'  Having  taught  his  Difciples  to  look  for  their 
Reward  in  another  World,  he  teaches  them  what 
they  are  to  expert  in  this,  not  that  Peace  and  Prof- 
perity,  which  they  thought  of  enjoying  in  the 
Times  of  the  Meffiah  —  n^^p  «a3o/  CtiKuv  c^V  tmk  >mj'*  ^ 

1  Luk.  xii.  13,  &c.  '  Luk.  xii.  49,  &c. 

o  4  W 


21 6      A  View  of  our  Blejfed  Saviour's  Minijlry. 

li^UfOy  cJiii'w  ocvM^^H  —  *  This  difficult  PafTagc  may 
beft  be  rendered  by  putting  an  Interrogation  after 
^KQ}y  and  may  be  thus  interpreted — /  am  come  (not, 
as  you  imagine,  to  bring  Peace  and  Profperity^ 
but)  tojend  Fire  on  the  Earthy  that  is,  to  fend  Dif- 
fenfion.  Trouble,  and  Perfecution,  as  he  after- 
wards explains  himfclf,  v.  51. — KcJ  7/ 3:/&\i — And 
*u:hat  in  this  Cafe  mujl  I ivip for?  '  He  fpeaks  as 
a  Perfon  in  fome  Confufion,  forefceing  the  Events, 
which  were  fhortly  coming,  and  of  which  hehim- 
fclf  was  to  bear  the  greateft  Share — E/ mcJ\i  atvji^3«— 
ll^'ould  to  God  it  were  already  kindled.  The  Parti- 
cle £«,  (as  1^  in  the  Hebrew,)  not  only  fignifies 
If^  but  is  alfo  an  Optative,  and  expreffes  wifhing, 
ordefiring:  "  Thus  it  is  often  ufcd  in  the  Septua- 
ginty  and  thus  it  is  ufcd  by  St.  Luke  himfclf.  Chap. 
xix.  42.  xxii.  42.  And  very  nearly  in  this  Senle 
is  it  rendered  by  the  Vulgate  — .^^^/V/  volo  nifi  ui 
accendatur  ?  We  have  in  the  next  Vcrfe  the  Rea- 
fon  of  our  Lord's  thus  expreffing  himfclf — But  I 
have  a  Baptijm  to  be  baptized  withy  and  bow  am  J 
firaitenedy  till  it  be  accomplijhed  ?  The  Fire,  which 
was  to  be  kindledy  was  firfl  to  take  hold  of  him  : 
He  was  to  be  confecrated  to   his  Office  by  his 

'  See  Hammond  y    KnatchuUf  Grotii  Annot.  ^  So  J  oh.  xli. 

27.  New  is  my  Soul  troubltd,   and  luhat  Jhail  I  fay  ?         •Num. 
xxii.   29.  jof.  vii.  7.      Job  jvi.  4.       Pfal.  Ixxxi.  13. 

Death 


A  View  of  our  Blejfed  Saviour  s  Minijiry.      2 1 7 

Death  on  the  Crofs.  *  This  therefore  he  calls  his 
Bnptifm :  This  he  expedted  with  fome  kind  of  Im- 
patience :  He  wa5  Jlraitetied ,  his  Human  Nature 
fhrunk  back  at  the  Profpe6l  of  it ;  or  perhaps  he 
was  under  Straights,  found  it  difficult  how  to  a6l, 
and  was  obliged  to  be  perpetually  on  his  Guard, 
////  this  was  accomplifljed. 

The  foregoing  Difcourfe  was  addrefTed  to  his 
Di/ciples :  ^  He  now  turns  to  the  People,  and  up- 
braids them  with  their  Unbelief,  n^  dijcernifig  the 
Timey  which  difcovered  itfelf  by  as  mahifeft  Signs, 
as  the  Sky,  and  the  Weather  did :  And  why^  fays 
he,  even  of  your/elves  judge  ye  not  what  is  right  ?  A 
plain  Way  this,  though  a  covert  and  a  guarded  one, 
of  intimating  who  he  was,  ^  as  hath  been  already 
pbferved.'  He  goes  on  in  the  fame  parabolical  Way 
to  forewarn  them  of  the  Danger  of  rejedlinghim. 
Men,  he  intimate^,  in  their  temporal  Affairs,  fee 
Danger  afar  off:  If  any  one  has  a  juft  Adtion 
againft  them,  they  make  Hade.,  2inA  give  Diligence ^ 
to  make  up  the  Matter  with  him  betimes,  and  thus 
prevent  their  being  fucd,  and  imprifoned.  The 
like  Prudence  and  Diligence  he  would  recom- 
mend to  Men  in  their  fpiritual  Concerns,  to  fore- 
fee  the  evil  Times,  and,  by  making  their  Peace 
with  Gody  fecure  themfelves  from  the  Wrath  to 
come. 

*  See  Matt.  xx.  22.         Mar.  x.  38.  v  Luk.  xii.  54, 

^'c.  ?  Seep.  16 1. 

Some 


2 1 8       A  View  of  our  Blejfed  Saviour  s  Minijlry. 

*  Some  who  were  pre  fen  t  told  him  of  certain 
Galileans y  whom  Pilate  fet  upon  as  they  were  facri- 
ficing,  and  mijjgled  their  Blood  with  the  Blood  of  the 
Beafls  they  were  offering.     Our  Saviour,  accord- 
ing to  his  Cuilom  of   raifing  moral  Refle(flions 
from  all  Occurrences,  takes  Occafion  from  hence 
both  to  correct  the  Pride,  and  Uncharitablenefs  of 
thofe,  who  were  apt  to  conclude  thofc  the  greateft 
Sinners,  who  lay  under  the  greatell  Calamities,  and 
alfo  to  exhort  all  Men  to  fecure  thcmfelves  from 
God's  Vengeance  by  a  fpeedy  Repentance.     Sup- 
fo/e  yty  fays  he,   that  theje  Galileans  were  Sinners 
above  all  the  Galileans ,    becauje  they  Juffered  Jiich 
things  ?     I  tell  you.  Nay ;  but  except  ye  repent ,  ye 
fhall  all  likewife  perijh .    Or  thofe  eighteen ,  upon  whom 
the  T^ower  in  Siloam  felly  and  flew  them,  think  ye  that 
they  were  Sinners  above  all  Men  that  dwelt  in  Jeru- 
falem?  I  tell  you  y  Nay -,  but  except  ye  repent  y  ye  flwll 
all  likewife  periJJ?.    *»  The  Words  feem  prophetical, 
and  feem  to  point  particularly  at  the  Calamities, 
which  afterwards  befell   the  Jews — wr-rJTr.;f — o/y-J-v; 
etToAn^.     In   the  Deftru6lion  o{  Jerufalem  t\\^  (c- 
ditious  Jezvs  were  like  thefe  GalileanSy  flaughtercd 
on  the  Day  of  the  Paffover,  in  the  Temple,  amidfl 
their  Sacrifices ;  and  many  of  them,  like  thofe  on 
whom  the  Tower  tn  Siloam  felly   were  buried  in  the 
Ruins  of  the  City. 

*  Luk.  xiii.   I,  Ic.  ^  See  HammcnJ,  Grefii  Annot. 

Tq 


A  View  of  our  Blejfed  Saviour  s  Minijlry,        2 1 9 

"■  To  the  fame  Purpofe  tends  the  Parable  of  the 
Flg-Treey  being  defigned  to  foretell  the  Rejedlion 
of  the  Jews,  and  to  inftrufl  thofe,  who  had  Ears  to 
hear,  that  God  was  now  laying  the  Ax  to  the  Root  of 
the  Tree  ;  that  he  had  given  them  Space  to  repent  j 
but  that  if  they  did  not  make  Ufe  of  it,  they  had 
nothing  to  expeft  but  Deftru6lion  and  Excifion. 

^  Another  Miracle  about  this  Time  Jejus 
wrought  on  the  Sabbath-Bay,  openly  in  the  Syna- 
gogue, healing  a  Woman  of  an  Infirmity,  which  had 
bowed  her  together  for  eighteen  Tears,  fo  that  flje  could 
in  no  wife  lift  up  herfelf.  And  when  the  Ruler  of 
the  Synagogue  took  Offence  at  what  he  thought  a 
Breach  of  the  Sabbath,  our  Lord  fhewed  from  their 
own  Principles  and  Practices,  the  Reafonablencfs 
of  what  he  had  done,  in  fuch  a  Manner  as  filenced 
and  confounded  his  Adverjaries  :  And  all  the  Peo- 
ple rejoiced  for  all  the  glorious  things  that  were  done 
by  him.  He  feems  to  have  chofen  this  Time  of 
working  his  Miracles,  in  Order,  if  polTible,  to 
corre6l  the  fuperftitious  Notions  of  the  Jews  :  He 
defired  only  juch  Profelytes,  as  were  Perfons  of 
real  Piety  and  Virtue,  and  rather  chofe  to  difcou- 
rage,  and  offend  the  Generality  of  the  Jews,  who 
placed  the  chief  Part  of  their  Religion  in  outward 
QbferYances. 

•  Luk.  xiii.  6,  &,-c.  *  Luk.  xiii.  10,  &c. 

Jefus 


220        A  View  of  our  Blcjfcd  Saviour  s  Mi?iij1ry. 

'  Jr/usy  having  now  taught  in  the  Cities  and  Vil- 
lages of  Judo'ay  returned  again  to  Jerujalem  in  the 
Winter.  There  we  find  him  in  the  "Temple  at  the 
Feaft  of  the  Dedication,  ^  a  Feftival  of  eight  Days, 
inftituted  by  Judas  Maccabeus,  in  Memory  of  the 
Temple  being  cleanfed,  and  fandified,  after  it  had 
been  polluted  by  Antiochus  Eptphanes,  The  Jews, 
feeing  him  here,  came  round  about  him,  and /aid  unto 
him.  How  long  doji  thou  make  us  to  doubt  i"  If  thou 
he  the  Chrijiy  tell  us  plainly.  It  appears  from  hence, 
that  an  Opinion  then  ftrongly  prevailed,  that  Jefus 
was  the  Chrijl,  and  that  he  himfelf  was  fuppofed 
to  have  declared  as  much,  though  not  with  fufR- 
cienr  Plainnefs,  Tliis  Refervednefs  feems  to  have 
given  no  fmall  Offence  to  the  Jews,  and  to  have 
been  made  no  fmall  Objedlion  againft  our  Lord: 
And  therefore  thefe  Jews  came  about  him,  demand- 
ing a  more  exprefs  Declaration  who  he  was :  Some 
of  them,  probably y/wf<?r^/>',  defirous  of  farther  Sa- 
tisfaction ;  but  many  of  them  (as  appears  by  the 
Sequel),  out  of  Contention,  and  in  Pretaice,  feeking 
only  Matter  of  Accufation  againft  him.  Jefus 
perceiving  their  Hypocrify,  and  knowing  the  Con- 
fequences  of  fuch  a  Declaration,  as  they  defired, 
would  not  give  them  a  diredl  Anfwer ;  but  yet 
he  gave  them  fuch  a  one,  as  amounted  to  a  lutfi- 

•  Luiv.  xiii.  2i.         Joh.  .\.  2Z,  &c.  ♦   1  Mace.  iv.  59. 

cicnt 


A  View  of  our  Blejfed  Saviour  s  Minijlry.       221 

cient  Declaration  of  himfelf.  « As  before  to  a  like 
Queftion  he  anfwered— £^'^«  the  fame  that  IJaid  unto 
you  from  the  Beginning — fo  to  thefe  Jews  he  replies— 
/  toldyouy  and  ye  believed  not ;  the  Works  that  I  do 
in  my  Father's  Name,  they  bear  Witnejs  of  me,    i.  e,  I 
have  already  told  you  plainly  enough,  but  to  no 
Purpofe;  The  Miracles,  which  I  do  in  my  Fa- 
ther's Name,  fufficiently  declare  who  I  am — But 
ye  believe  noty  becaufe  ye  are  not  of  my  Sheep,  &c. 
The  Reafon  why  you  do  not  believe  me  is,  be- 
caufe you  are  not  properly  difpofcd  to  believe  the 
Truth:    Perfons   of   unprejudiced    Minds,    and 
teachable  Difpofitions,  may  eafily  perceive  who  I 
am.     He  goes  on  to  call  God  his  Father  j  and  tells 
them,  that  he  and  his  Father  are  one.     But  thefe 
Jews,  inftead  of  being  fatisfied  with  fo  full  a  Decla- 
ration of  himfelf,  were  fo  provoked,  that  they  took 
up  Stones  to  ftone  him.     And  now  we  may  perceive 
what  Sort  of  Jews  thefe  were,  and  what  Ufe  they 
would  probably  have  made  of  it,  had  our  Lord 
given  them  a  more  diredb  Anfwer  to  their  Quef- 
tion.     Jefus  anfwered    them,    Ma7iy  good  Works 
have  I  Jhewed  you  from  my  Father ;  for  which  of  thoje 
Works  do  you  fi one  me  ?     They  replied,  that  it  was 
for  Blafphemy  -,  and  becaufe  he,  being  a  Man,  made 
himfelf  God.     To  this  our  Lord  gives  a  very  artful 
Anfwer :  He  tells  them,  that  thofe  who  acted  by 
Commiffion   from  God,   were  in   Scripture  called 

t  Joh.  viii.  25.     See  p.  202. 

Gods  i 


222       A  Vit'iiJ  of  our  Blejfcd  Saviour  s  Minijlry, 

Gods ;  and  therefore  he,  who  was  Jent  by  God, 
might,  without  Blafphetny^  call  himfelf  the  Son  of 
God.  But  this  Anfwer,  though  dcfigned  to  evade 
the  Malice  of  the  JewSy  is  yet  fo  exprcfled,  as  to 
intimate  both  his  Mejfiahjhipy  and  his  Superiority 
to  all  others,  who  were  called  Gods  -  Jf  he  called 
them  Gods,  unto  whom  the  PP^ord  of  God  came^  Jay  ye 
of  him  y  whom  the  Father  hath  fanSfiJied,  and  fen t  into 
the  JVorldy  'Thou  blajphemefty  hecaufe  Ifaid^  I  am  the 
Son  of  God?  As  much  as  to  fay — If  they  are  called 
Godsy  I  am  fo  in  a  higher  Manner,  who  am  fo  pe- 
culiarly/^«^//^^  by  Gody  and  fcnt  into  the  IVorld. 
He  appeals  again  to  his  IVorkSy  and  from  thence 
proves  to  them,  that  the  Father  is  in  him,  and  he  in 
him.  The  Jews  ftill  continued  highly  offended 
at  him,  and  fought  again  to  take  hint ;  but  he  found 
Means  to  efcape  from  them,  and  went  away  again 
beyond  Jordany  to  the  Place  where  John  at  firji  bap- 
tised. Here  many  reforted  unto  him  \  and,  being  pre- 
pared by  Joh)i  s  Preaching,  believed  on  him. 

''It  might  be  pofTibly  one  of  thefe  Believers  y  who 
afked  our  Lord  the  Quellion,  whether  there  were 
few  that  be  faved.  The  Jews  expeded  a  temporal 
Deliverer,  who  fliould  reflore  the  whole  Nation, 
and  give  them  Peace  and  Profperity.  This  Man 
obferving  that  Jefus  was  not  received  by  the  whole 
Nation,  but  only  by  a  few,  was  probably  thereby 

*  Luk.  xiii.  23,  kc. 

moved 


A  View  of  our  Blejfed  Saviour  s  Minijlry^       223 

moved  to  put  this  Queflion  to  him  :  But,  this  being 
a  Queftion  of  more  Curiofity  than  Ufe,  our  Lord, 
inftead  of  giving  a  diredl  and  pofitive  Anfwer  to 
it,  takes  Occafion  from  hence  to  give  good  Advice 
to  his  Hearers.  He  addrefTed  himfelf,  not  to  the 
impertinent  Querift,  but  to  all  his  Hearers,  and 

Jaid  unto  them,  Strive  to  enter  in  at  the  ftrait  Gate^ 
&c.  The  Purport  of  his  Dodrine  is  plainly  this  : 
Be  not  fo  curious  to  enquire  into  the  Number  of 
thofe  who  Ihall  embrace  my   Do6trine,  and  be 

Javed ;  but  rather  take  Care  that  you  yourfelves 
be  found  in  that  Number :  ^e  Gate  is  Jiraight ; 
and  the  Profeffion  of  my  Religion  in  thefe  Times,, 
is  attended  with  no  fmall  Difficulty,  and  mud  ex- 
pofe  Men  to  many  Temptations ;  and  many,  who 
undertake  it,  will  mifcarry  for  Want  of  fufficient 
Care  and  Refolution.  He  goes  on  to  reprove  the 
Prefumption  of  thofe  Jews^  who  fancied  them- 
felves  alone  the  Favourites  of  Heaven.  He  gives 
them  to  underftand,  that  if  they  did  not  embrace 
the  prefent  Opportunity  of  Salvation,  the  Time 
would  come,  when  they  fhould  feek  for  Mercy, 
but  it  would  be  too  late.  It  would  be  to  no  Pur- 
pofe  to  plead  their  Relation  to  him,  or  Acquaint- 
ance with  him ,  he  Ihould  never  own  thofe  who 
were  Workers  of  Iniquity,  It  was  in  vain  to  boail 
of  their  F.athers,  Abraham^  IJaac^  and  Jacobs  and  the 
Prophets  ;  it  would  only  add  to  their  Mifery,  to 

fee 


224       A  View  of  our  Blcfcd  Saviour  s  Minijlry. 

fee  thefe  their  Anceftors  ///  the  Kingdom  of  Godf 
whilfl  they,  their  degenerate  Sons,  notwith (land- 
ing the  Relation  which  they  bore  to  them,  fhould 
be  for  ever  excluded.  He  adds,  that  they  jhoiild 
cojnc  from  the  Eajl^  and  from  the  ITefl,  and  from  the 
North,  and  from  the  Souths  and  fhould  fit  down  in  the 
Kingdom  cf  God,  He  here  plainly  foretells  tlic 
Rejection  of  the  Je-ccj,  and  tl\e  Calling  of  the 
Gentiles  y  Doctrines,  which  he  had  hitherto  gene- 
rally delivered  in  Parables,  and  Figures,  *  though 
foinetimes  indeed  delivered  with  more  Freedom. 
Thefe  Words  alfo  contain  a  fatisfadlory  Anfwer  to 
the  Doubt  propofcd.  If  few  in  Proportion  a- 
mong  the  Jews  Ihould  believe  on  him,  this  they 
need  not  be  furprifed  at,  for  many  fhould  come 
from  all  Parts,  and  fhould  embrace  the  Dodlrine, 
and  Salvation,  which  he  came  to  offer  to  the 
World. 

^  The  fame  Bay  came  certain  of  the  PharifeeSy  and 
advifed  him  to  depart  out  of  thefe  Coafts,  becaufe 
Herody  '  who  was  Tetrarch  cf  Galilee^  had  Deligns 
againft  his  Life.  *"  Thefe  Pharifees  were  probably 
employed  by  Herod  himfelf,  "  wlio  was  greatly 
perplexed  at  the  Fame  of  Jc/us,  and  fought  by  this 
Means  to  terrify  him,  and  drive  him  out  ot  his 

*  Sec  Matt.  viii.  1 1,  5cc.  bte  .ilfo  p.  no,  1 1 1 .  *^  J.uk, 
3tlii.  31,  &c.  '  Luk.  iii.  i.       xxiii.  6,  7  ^  SccCrstit 

Annot.         "  See  Matt,  xit.  i,&i.     Luk.  ix,  7. 

Province. 


A  View  of  our  Blejfed  Saviour  s  Minijlry,        225 

Province.  Jefus  leelng  through  their,  and  his  Ar- 
tifices, bade  them  tell  that  Fox,  that  he  flood  in  no 
Fear  of  him,  that  he  Ihould  go  on  performing  Mi- 
racles, as  long  as  he  thought  fit,  and  that  no  one 
could  hurt  him  till  the  Time  appointed ;  that  then 
he  fhould  go  to  Jerufalem ;  this  was  the  Place  noted 
for  the  Murder  of  the  Prophets  •,  and  here  he  in- 
timates that  he  himfelf  lliould  fuffx^r,  and  therefore 
had  no  Reafon  to  fear  the  Difpleafure  of  the  Te- 
trarch  of  Galilee,  And  from  hence  he  again  takes 
Occafion  to  foretell  the  Rejedion  of  the  Jews^  and 
Deft  ruction  of  Jerufalem :  He  had  now  feveral 
Times  attempted  to  preach  the  Gofpel  at  Jerufa^ 
lem^  and  had  always  been  ill  received  :  He  had 
lately  been  in  Danger  of  being  ftoned  there,  and 
been  forced  to  fly  from  the  Rage  of  the  Populace : 
He  therefore  pronounces  Befolation^  and  Deftruc- 
tion  on  that  rebellious  City,  and  tells  them,  that 
they  fhould  fee  him  no  more,  till  they  were  ready 
to  welcome  him  in  a  better  Manner,  and  fliould  fay, 
Blejfed  is  he  that  cometh  in  the  Name  of  the  Lord, 
Thefe  laft  Words  feem  to  refer  to  that  triumphant 
Entry,  which  he  not  long  after  made  into  Jeru- 
falem. 

Our  Lord  continued  in  Galilee  working  Mira- 
clesa  and  preaching  to  the  fame  Purport,  as  he  had 
done  before.  **   He  healed  a  Man,  ivhich  had  the 

I  "  Luk.  xiv.   I,  Sec. 

P  Dropij'. 


226       A  Fieiv  of  our  Blejjtd  Saviour  s  Minijlry. 

Vropfy^  on  the  Sabbatb-Layy  and  juftified  the  Prac- 
tice by  the  fame  good  Reafons,  ''  as  he  had  on  like 
Occafions  ufed  before.  And  this  he  did  with  fuch 
Effed,  as  to  flop  tlie  Mouths  of  the  Pharifees^  who 
were  on  the  Watch  to  lay  hold  on  any  thing  he  faid, 
or  did. 

I'his  Miracle  was  wrought  in  the  Houfe  of  one  of 
the  chief  PharifeeSy  where  he  was  invited  to  a  Fead. 
And  here,  as  ufiial,  he  took  Occafion  to  draw  mo- 
ral Obfervations  from  what  palled.    *^  Obferving 
the  Ceremonies  of  placing  the  Gnefts,  it  not  being, 
I  fuppofe,  ufual  for  Ferfons  to  thruft  themlelvcs 
into  the  higheft  Places,  till  called  up,  and  placed 
there  by  the  Mafter  of  the  Feaft,  he  from  hence 
enforces  the   Ncceflity,  and  Advantages,  of  Hu- 
mility.   And  taking  Notice  that  fuch   Entertain- 
ments were  ufually  made  by  the  Rich  for  the  Rich, 
■who  were  able  to  return  the  Favour  again  ;  he  tells 
them  that  there  was  no  Virtue  in  fuch  Sort  of  Li- 
berality ;  that  they    fhoukl    rather  employ    their 
Charity  in  feeding  the  Poor,  the  Maimed,  the  Lame, 
and  the  Blind,  who  cotdd  not  recompenfe  them  again  : 
And  then   they  might  expc6l   their  Recompenfe  at 
the  Refmrcthon  of  the  Jujl.  Hius  did  our  Lord  take 
all  Occafions  of  calling  off  Men's  Thoughts  from 
this  World,  and  fetting  them  on  that  which  is  to 
come. 

P  Matt.  xii.  10.  &c.       Luk..  xiii.  15,  &c.         ^  Luk.  xiv. 

7,  &c. 

Upon 


A  View  of  our  BleJJed  Saviour  s  Minijlry,       227 

"  Upon  this  one  of  tlie  Guefls  {■did-^ Blejfed  is 
he  that/hall  eat  Bread  in  the  Kingdom  of  God,  Whe- 
ther he  fpoke  figuratively  of  the  Future  State  of 
the  BlelTed  in  Heaven,  or,  in  a  more  grofs  Senfe, 
of  the  temporal  Kingdom  of  the  MeJ/iah  here,  we 
need  not  enquire.  Our  Lord  anfwered  him  by  a 
Parable  applicable  to  both,  and  well  adapted  to 
the  prefent  Occafion,  of  a  Man,  who  made  a  great 
Supper,  and  baeie  many,  Src.  This  Parable  gave 
them  to  underftand  that  the  Kingdom  of  God  was 
already  come  unto  them,  and  that  they  were  all 
invited  to  partake  of  it,  but  that  they  would  not 
accept  of  the  Invitation  ;  that  efpecially,  the  great, 
and  the  rich,  refufed  to  come  in,  and  none  but  the 
pooreft,  and  the  meaneft,  of  the  Jews^  were  obedient 
to  the  Call  -,  and  that,  on  their  Refufal,  Foreigners, 
and  Strangers  from  the  Covenant  of  Promife,  would 
be  called  in  to  fupply  their  Rooms. 

»  As  he  went  from  hence,  great  Multitudes  fol- 
lowed him.  But  he,  inftead  of  giving  them  any 
Encouragement,  fpoke  to  them  in  fuch  a  Manner, 
as  muft  neceflarily  difcourage,  and  alienate  their 
Af^edlions  from  him.  He  told  them  that  they, 
who  would  be  his  Difciples,  muft  be  prepared  to 
part  with  their  neareft  and  deareft  Relations,  yea^ 
and  their  o'-jon  Life  alfo  ;  mull  forfake  all  that  they 
had^  and  hear  their  Crofs^  and  come  after  him.     He 

'  Luk.  .tiv.  15,  &c.         *  Luk.  xiv.  25,  &c, 

P  2  fignified 


228         A  View  of  our  BleJpJ  Saviour  s  Minijlry, 

fignificd  to  them,  tliat  it  was  to  no  Purpofe  to  take 
up  the  Profefllon  of  his  Religion  hallily,  or  unad- 
vifedly  •,  that  they  muft  firfl  confider  what  it  would 
coft  them  •,  examine  themfelves,  whether  they  were 
prepared  to  encounter  Temptation,  and  Perlecu- 
tion,  and  part  with  all  that  was  dear  to  them  for 
the  fake  of  their  Profefllon.  Thefe  muft  be  moft 
ftrange  and  uncomfortable  Dodlrines  to  a  People 
gaping  after  temporal  Grandeur,  and  expecting  to 
find  in  our  hord  a  Mejfiaby  who  would  lead  them  on 
to  Triumphs,  Riches,  and  Honours.  But  Jefiis 
fought  not  his  own  Glory ^  or  Interell :  He  delighted 
not  (as  Impoftors  ufually  do)  in  a  promifcuous 
Crowd  of  hafty  Followers :  His  fole  Aim  was  to 
invite  Men  to  the  Pradlice  of  Virtue  and  Piety ; 
and  therefore  he  defired  no  Difciples,  but  fuch  as 
were  ready  to  embrace,  and  pradlife  his  Doclrines ; 
all  other  Followers  he  conftantly  dikouragcd. 

*  The  Pharifces  obfervcd  that  the  Publicans  and 
Sinners  often  reforted  to  our  Lord^  and  that  he  gave 
them  Encouragement.  This  they  niade  a  Matter 
of  Accufation  againfl:  him:  They  fnurmured,  fay- 
ing. This  Man  receiveth  Sinners,  and  ealeth  "Juith  them. 
To  this  Charge  our  Saviour  returned  an  Anfwer  by 
two  or  three  Parables,  which  in  the  molt  familiar, 
and  ftriking,  and  at  the  fame  Time  moft  inoffen- 
five.  Manner,  correck-d  their  Prrdc,   and  Want  of 

'  Luk.  XV.  I,  c^c. 

Charity, 


A  View  of  our  BleJJed  Saviour  s  Minijlry,       229 

Charity,  fliewed  the  Reafonablenefs  of  encouraging 
repenting  Sinners,  and  the  good  Grounds  there  were 
to  hope,  that  luch  would  meet  with  a  gracious  Re- 
ception from  their  heavenly  Father.  Thefe  Para- 
bles alio,  and  particularly  that  beautiful  one  of  the 
Prodigal  Son^  carry  with  them  a  farther  Meaning, 
and  plainly  point  out  the  Calling  of  the  Gentiles, 

"  Jefus  then  turned  to  his  Bifciples^  and  taught 
them  alfo  by  Parables,  but  fuch  as  had  a  particular 
View  to  the  Vices  of  the  Pharifees.  By  the  Para- 
ble of  the  Unjuft  Steward^  he  defigned  to  teach 
them  the  NecelTity  of  Charity  and  Alms-giving, 
and  the  Contempt  of  Riches,  to  admonifh  them  to 
fet  their  AfFedions  on  things  above,  and  to  fore- 
cait,  and  provide  in  this  World,  for  their  Welfare 
in  the  next.  But  fuch  Kind  of  Dodlrine  was  no 
■way  fuitable  to  the  Tafte  of  the  Pharifees,  They, 
who  were  covetous^  heard  all  thefe  things^  and  un- 
derftood  him  but  too  well ;  but,  inftead  of  reform- 
ing their  Manners,  derided^  and  had  in  Contempt 
this  their  faithful  Monitor.  But  Jefus  feverely 
rebuked  them — Te  are  they,  faid  he,  which  juflify 
yourfehes  before  Men  ;  but  God  knoweth  your  Hearts ; 
for  that,  which  is  highly  efieemed  amongfl  Men,  is 
Abomination  in  the  Sight  of  God,  He  adds — Th^ 
Law  and  the  Prophets  were  until  John  -,  ftnce  that 
Time  the  Kingdom  of  God  is  preached^  and  every  Man 

*  Luk.  xvi.  I,  &c. 

P  3  pejfetb 


230       A  Vieiv  of  our  Blejfed  Saviour  s  Minijiry, 

prejfcth  into  it,  Thefe  Words  feem  to  import  that 
now  under  the  Gofpel  a  more  ftrid:  Holinefs,  and 
Purity  of  Life,  was  required,  than  there  was  under 
the  Law,  that  however  under  the  former  Difpen- 
fation  they  miglit  value  themfelves  upon  their  out- 
ward Oblcrvanccs,  fuch  Sort  of  Rightcoufncfs 
would  little  avail  them  under  the  Gofpel.  '^  A  new 
Difpenfation  was  now  to  take  Place,  and  not  only 
thole,  who  thought  themfelves  the  only  Favourites  of 
Heaven,  but  all  Mankind,  even  the  Publicans,  and 
Sinners,  and  the  Gentiles  alfo,  who,  as  they  thought, 
had  no  Right,  or  Title,  to  the  Inheritance,  would, 
as  it  were  by  Force,  feize  on  it.  Here  is  at  the 
fame  Time  a  plain  Intimation  that  he  was  the  Mef- 
Jiab — Since  the  Time  ofjohn^  he  tells  them,  the  King- 
dom of  God  is  preached.  It  follows — Ei/xot^'t^pok  ii — 
But  it  is  eafier  for  Heaven  and  Earth  to  pafs^  than 
one  "Tittle  of  the  Law  to  fail.  Though  the  Kingdom  of 
God  is  preached^  yet  the  Lazv  is  not  thereby  abro- 
gated, or  any  Part  of  it  fet  afide,  but,  on  the  con- 
trary, completed  and  perfeded.  "  An  eminent  In- 
ftance  of  this  1  have  formerly  given  you  in  the  Cale 
oi  Divorces y  which  are  now  declared  unlawful,  ac- 
cording to  the  original  Inftitution  of  Matrimony. 
Then,  returning  to  the  Argument  he  was  upon  be- 
fore, our  Lord  gives  them  the  Parable  of  Dtves  and 

*  See  Matt.  xi.  i -.  p.  1 1  5,  1 1 6.      '  Sec  Mall.  v.  27,  c^c. 
xix,  3.  &c. 

Lazarus^ 


A  View  of  our  Bleffed  Saviour  s  Minijiry.       231 

LazaruSy  which  fets  forth  in  Hill  plainer  Terms,  the 
Neceflity  of  Alms-giving,  the  Vanity  of  Riches, 
the  Folly  of  Covetoufnefs,  and  the  Certainty  of  a 
Future  State  of  Rewards  and  Punifhments  after 
this  Life.  In  the  Clofe  of  it,  he  feems  to  refpr  to 
what  was  foon  after  really  the  Cafe  in  FadV.  Thefe 
Pharifees^  who  would  not  believe  the  Teflimony, 
which  Mofes  and  the  Prophets  bare  to  him,  neither 
would  they  he  perfuaded^  though  he  afterwards  con- 
firmed his  Dodrine  by  his  own  Refurre^ionfrom  the 
Bead, 

y  Our  Lord  then  turns  his  Difcourfe  to  his  Dif- 
ciples,  and  indrudls  them  in  the  Duties  of  Compaf- 
fion  and  Condefcenfion  to  our  weak  Brethren,  Cha- 
rity, and  Forgivenefs  of  Injuries. 

*  y^nd  the  Apojiksfaid  unto  the  Lord^  Increafe  our 
Faith,  *  He  had  not  long  ago  empowered  them  to 
work  Miracles  in  his  Name ;  ^  and  he  had  taught 
them  that  their  Want  of  Power  to  do  the  Works, 
which  he  did,  was  owing  to  their  Want  of  Faith : 
They  therefore  being,  as  I  fuppofe,  pleafed  with 
the  Exercife  of  fuch  a  Power,  begged  of  our  Lord 
to  increafe  their  Faith,  He  again  intimates  to  them, 
that  it  was  their  own  Fault,  if  they  wanted  fuch 
Power :  If  they  had  Faith  as  a  Grain  of  Mufiard- 
Seed^  the  greateil  Miracles  would  not  be  difficult  to 

y  Luk.  xvii.  I,  &c.  »  Luk.  xvii.  5,  Sec.  »  Luk*  x.  9, 
17.         *  Matt.  xvii.  20. 

P  4  theiiT. 


2j2       A  View  of  our  Blejfed  Saviour  s  Minijlry, 

them.  At  the  fume  Time  he  admonifhes  tliem  not  to 
be  proud  of  thefe  theirGifts,  or  any  of  their  Perform- 
ances. They  fhould  remember  they  were  only  the 
Servants  o^ God;  if  they  did  the  utmoft  they  could 
for  his  Service  and  Honour,  it  was  no  more  than 
their  bounden  Dut}\  what  was  commanded  them^  and 
therefore  no  Thanks  were  due  to  them,  nor  could 
they  have  any  Realbn,  or  Pretence,  to  glory,  or 
to  value  themfelves  on  their  Performances.  They 
were  unprofitable  Servants,  and  had  given  nothing 
to  God,  but  that  to  which  he  had  a  juft  Right  and 
Claim. 

""  J  ejus  had  been  now  fome  Time  in  Galilee.  ^  He 
now  fets  out  on  his  Return  toward  Jerufalem,  and 
pafles — ^dLixiir\i  'Zaixtt^eidL;  iO)  YahiKcLia; — in  the  Mid- way 
along  the  Confines  oi  Samaria  and  Galilee,  And,  as 
he  entered  into  a  certain  Village,  there  met  him  ten 
Men  that  'ucere  Lepers.  "  Thefe,  being  by  the  Law 
unclean^  and  debarred  the  Society  of  other  Men, 
fiood  afar  off,  and  at  a  Diftance  implored  his  Mer- 
cy. He  bade  them  go  fiew  themfelves  unto  the  Priejis. 
And,  as  they  went,  they  were  cleanfed.  One  of  them 
only,  who  was  a  Samaritan,  returned  to  Jeftis,  to 
acknowledge,  and  thank  him  for  the  Mercy,  which 
he  had  received.  Our  Lord  took  Occafion  from 
thence   to  obfervc,  that  out  of  the  Ten  none  re- 

*■  Sec  p.  224.  ^  Luk.  xvii.  1 1,  5cc.  '  :>ce  Lev, 

;xiii.  46. 

turned 


A  Flew  of  our  Blejfed  Saviour  s  Minijlry*       233 

turned  to  give  Glory  to  God^  fave  this  Stranger  -,  there- 
by defigning  to  intimate  that  Stra7igers,  even  the 
Samaritajis  thenifelves,  would  partake  of  the  Bene- 
fits of  his  Gofpel,  and  that  they  would  receive  it 
with  more  Faith,  and  Thankfulnefs,  than  the  Jezvs 
themfelves. 

^  About  this  Time  he  was  afked  by  fome  of  the 
Pharifees,  when  the  Kingdom  of  God  JJoould  come. 
They  ieem  to  have  afked  with  the  fame  Defign,  as 
the  Jews  did  at  Jerufalem^  w^ho  demanded  of  him— 
«  If  thou  be  the  Chrift,  tell  us  plainly  -,  and  their 
Meaning  was — If  you  really  are  the  Chrijl^  as  you 
feem  willing  to  be  thought,  when  are  you  to  take 
Pofleflion  of  your  Kingdom  ?  Why  is  the  Time  fo 
long  delayed?  Our  Lord's  Anfwer  is  very  re- 
markable— The  Kingdom  of  God  cometh  not  with  Ob- 
fervation-,  neither fkall  they  fa^^  Lo  here,  or  lo  there: 
i.  e.  You  are  quite  miilaken  in  your  Notions  of 
the  Mefftah,  and  his  Kingdom  :  The  Kingdom  of  God 
cometh  not  (as  you  imagine)  ^tw  -Tra^scTT^^jmar — with 
outward  Pomp  and  Splendor  ;  nor  is  the  Meffiah  to 
be  ufhered  in  by  a  Concourfe  of  People,  pointing 
at  him,  or  proclaiming  his  Name :  He  comes  in  a 
more  filent,  and  private  Manner — lis  ^^  m  ^amKtict.  t« 
0i»  EVToj-  liJM^  l<^v^The  Kingdom  of  God  is  already 
come,  and  fubfifis  amongfl  you.  This  was  a  plain, 
and  proper  Anfwer,  to  their  Qiieftion  •,  but  yet, 

^  Luk.  xvii.  20,  &c.         2  Joh.  x.  54, 

as 


234      -^  ^^^  of  our  BlcJJed  Saviour  s  Minijlry. 

as  he  named  not  himfelf,  and  as  he  difclaimed  all 
kingly  Pomg  and  Splendor,  they  could  not  lay 
liold  on  it. 

^  He  then  turns  to  his  Difaples^  who  were 
doubtlefs  allb  delirous  to  know  'wben  the  Kingdom  of 
God  JJjould  come.  He  gives  them  to  underftand, 
that  the  Time  of  his  coming  in  Glory,  was  not  to  be 
immediately.  The  Days  ivculd  come  when  they  JJjould 
deftre  to  fee  one  of  the  Days  of  the  Son  of  Alan,  wiien 
they  fhould  wifli  for  his  Prcfence  among  tliem, 
and  Jhculd  not  fee  it ;  that  his  Coming  fliould  be 
fudden  and  unexpected,  and  his  Day  a,  Day  of  Ven- 
geance, and  fwift  De(lru6lion,  to  thofe  who  leail 
expeded  it,  as  in  the  Days  of  Noah,  and  thofe  of  Lot  j 
but  that  he  was  firfi  to  fuffer  many  things,  and  be 
rejeUed  of  this  Generation.  Such  Dodrines,  though 
neceffary  to  check  the  Impatience  of  thcfe  Difci- 
pies,  mud  yet  appear  at  that  Time  very  Ilrange  and 
unintelligible  to  them,  and  to  the  other  Jtuus.  Ac- 
cordingly fome  of  them,  amazed  at  luch  ftrange 
Predidions  of  Delblation,  afked  him  where  thcfc 
things  were  to  happen.  He  anfwered  by  a  pro- 
verbial ExprefTion — iVherefoeijer  the  Body  is,  tbtther 
will  the  Eagles  he  gathered  together—y^hkh,  as  it 
foretells  the  Deftrudion  of  JerufaUm  by  the  Ro- 
mans, {o  it  fignifies  that  the  Deftrudtion  Ihould  be 
general.     As  Eagles,  and  other  Birds  of  Prey,  iind 

^  Luk.  xvli.  22,  ^c. 

out 


A  View  of  our  Blejfed  Saviour  s  Minijlry.       235 

out  a  Carcafe^  wherever  it  is,  fo  fliould  the  Roman 
Armies  find  out  the  Jews^  and  make  Slaughter  of 
them  in  every  Place. 

As  he  had  taught  them  that  they  were  not  to 
expe<5l  an  immediate  Appearance  of  his  Kingdom^ 
but  t1iat  Times  of  Suffering  and  Tribulation  were 
firft  to  come,  fo,  to  comfort  and  alleviate  their  Im- 
patience, *  he  gives  a  Parable  of  an  mijuft  Judge, 
who,  though  at  firft  he  refufed  to  hear  the  Petition 
of  a  poor  kFidow,  yet  was  at  laft,  by  her  continual 
Importunity,  prevailed  upon  to  grant  her  Requeft. 
The  Argument  runs  thus— If  evil  Men  are  often 
prevailed  on,  by  continual  and  importunate  Requeft, 
to  do  Ads  of  Mercy  and  Juftice,  how  much  more 
will  the  juft  and  good  God  be  ready  to  hear  the 
continued  Prayers  of  his  faithful  Servants  ?  And 
the  Parable  was  defigned  to  teach  Men  not  to  be 
impatient,  if  God  delayed  his  Coming ;  that  their 
Prayers  would,  fooner  or  later,  be  moft  affuredly 
heard,  and  that  the  Time  of  the  Mejfiah's  coming 
to  judge  his  Enemies,  and  reward  his  faithful  Fol- 
lowers, though  not  immediate,  was  certain  j  and 
therefore  that  they  ought  patiently  to  wait  for  it 
with  Prayery  and  Faith  in  God,  But  fuch  Faith^  he 
tells  them,  would  very  rarely  be  found  at  the  Time 
of  his  Appearance. 

•  Luk.  xvili.  I,  &:c. 

This 


236       A  View  of  our  Blejfed  Saviour  s  Minijhy, 

^  This  Mention  of  Prayer  gave  our  Lord  Occa- 
fion  to  add  another  Parable  of  a  Pbarifee  and  Pub' 
licariy  who  went  up  into  the  Temple  to  pray.  This 
Parable  was  aimed  at  the  Pharijees,  his  invidious 
Examiners ;  and  was  defigned  to  rebuke  their 
Pride  and  Self-lufiiciency  •,  to  fhcw  them  that  Hu- 
mility and  Contrition  were  neceffary  Conditions 
of  Prayer;  that  he  that  exalted  himfelf  Jhould  be 
abafed,  and  that  he  that  humbled  himfelf  fJjould  be  ex- 
alted. 

St.  Matthew,  and  St.  Mark,  have  given  us  no 
Account  of  our  Saviour'' s  Tranfadions  from  the 
Time  that  he  left  Galilee,  and  went  up  to  Jerufa- 
Jem,  to  the  Feafl  of  Tabernacles,  which  Omifl'ion  has 
been  hitherto  fupplied  by  St.  Luke,  and  St.  John. 
^  St.  Matthew  tells  us,  that  when  Jefus  had  finifloed 
thefe  Sayings,  he  departed  from  Gait  lee,  and  came  into 
the  Coajis  cfjud^ca,  beyond  Jordan,  or,  as  St.  Mark 
exprcfles  it,  by  the  farther  Side  cf  Jordan — 3/51'  n^  Tji^^v 
T« 'lo^/c/xK.  He  left  Galilee  immediately  after  he  bad 
finifhed  the  Sayings  tliere  referred  to.  But  he  did 
not  immediately  go  into  the  Coajis  beyond  Jordan. 
This  mull  be  referred  to  a  fubfequent  Journey, 
after  he  had  been  again  in  Galtlee.  As  therefore  we 
read  Matt.  xix.  13,  that  little  Children  were  then 
brought  unto  him,  and  as  we  meet  with  the  lame 
and  the  following  Stories,  Luk,  xviii.  13,  c^c.  it  is 

^  Luk.xviii.  9,  c^c.         '  Matt.  .\ix.  1,  2.     I^Iar.  x.  1. 

rcafonablt 


A  View  of  our  BleJJed  Saviour  s  Minijlry,       237 

reafonable  to  fuppofe,  that  this  Journey  of  our  Lord 
crofs  Jordan^  happened  at  the  fame  Time  in  which 
rhefe  things  are  faid  to  have  been  tranfafted  by  St. 
Luke,  Since  then  we  find  in  ""  St.  Luke^  that  our 
Saviour  was  now  going  to  Jerufalem  through  the  midft^ 
or  along  the  Confines  of  Satnaria  and  Galilee^  we 
may  fuppofe,  that  inftead  of  taking  the  dired  Road 
to  Jerufalem^  he  croffed  over  Jordan,  And  here 
alfo  great  Multitudes  followed  him  •,  and  he  taught 
them  after  his  ufual  Manner,  and  healed  thofe  who 
wanted  his  Affiftance. 

"  Here  came  fome  of  the  Pharifees  to  him,  who, 
with  Defign  to  tempt,  or  enfnare  him,  a^/ked  him^ 
whecher  //  were  lawful  for  a  Man  to  pit  away  his 
Wife  for  every  Caufe,  They  underftood,  I  fuppofe, 
that  *  he  taught  the  Unlawfulnefs  of  all  Divorces ; 
p  he  had  indeed  very  lately  delivered  this  Dodrine. 
They  hoped  therefore,  by  putting  this  Queftion 
to  him,  to  draw  fomething  from  him,  which  mio-hc 
offend,  and  alienate  the  People  from  him,  and  o-jve 
them  Ground  to  accufe  him,  as  contradiding  the 
Law  of  Mofes,  He,  not  afraid  of  offending  them, 
or  any  one,  when  the  Caufe  of  Truth  was  con- 
cerned, boldly  affirmed  the  Unlawfulnefs  of  Di- 
vorces, and  referred  them  for  Proof  to  the  Writ- 
ings of  Mofes  himfelf,   "^  where  wc  find  it  declared 

»"  Luk.  xvii.  II.  f»  Matt.  xix.  3,&c.      Mar.  x.  ZyScc. 

•  Matt.  V.  32.         ."  Luk.  xvi.  18.         1  Gen.  ii.  24. 

in 


2-S       ^  ^^^^"""^  of  our  Blejfed  Saviour  s  Minljlry. 

in  the  Beghming  of  the  Creation^  in  the  firfl  Inftitu- 
tion  of  Marriage,  that  a  Manjhould  leave  his  Father 
and  Mother^  and  Jhould  cleave  to  his  Wife  -,  and  they 
twain  ffjould  be  one  Flefh.  From  whence  he  argues 
with  irrefillible  Force  of  Reafon,  that,  ivhat  God 
had  joined  together^  no  Man  fhould  pit  afunder. 
Againft  this  the  Pharifees  urged  the  Law  of  Mofes^ 
'  which  allowed  a  Man  to  give  his  Wife  a  BUI  of 

^  Deut.  xxiv.  I.  The  Meaning  of  this  Law  has  been  very 
much  quelHoned.  A  Man  is  here  allowed  to  put  away  his 
Wtftf  tfjhe  f.nd  no  Favour  in  hii  EytSy  becaufe  he  hat h  found fome 
VncUanntJs  in  her — in  the  Original —-)3T  nnj;  rtn  KVrD  O — 
The  Senfe  of  thefe  lafl  Words  has  been  much  difputed.  The 
leafl  that  can,  I  think,  be  faid  is,  that  the  Prac'^ice  and  Ca- 
fuiftry  of  the  Generality  of  the  y^-zy-f  was  much  more  loofe 
than  was  intended  by  the  Law.  A  Man  is  not  hereby  allowed 
to  put  ai>ja\  his  VViftfor  e^.'ery  Caufe^  but  only  for  feme  VncUan- 
„fj) — -i:i-i  nm^  — which  fignifies  either  Incontinence,  or  at  leaft 
fomc  foul  Practice,  or  juit  Caufe  of  Sufpicion.  But  herein 
every  Man  was  allowed  to  be  his  own  Judge.  The  Law, 
confidered  as  a  Civil  Law,  peimitted  any  Man  to  put  away 
his  Wife  without  Complaint  made  to  any  Magiftrate,  pro- 
vided he  gaz'e  her  a  BiU  if  Diiorctment.  But  this  was  fermit- 
tid  only,  and  permitted  becaufe  of  the  Harducf  of  their  Hearts^  to 
prevent  the  ill  tfTct^s,  which  might  otherwiic  have  happened 
among  fuch  a  People,  from  Jcaloufy,  Cruelty,  &c.  And  this 
Provifion  was  made  for  the  Relief  of  iIil-  Woman,  to  prevent 
hafty  Divorces,  and  to  give  tJic  Woman  the  fame  Liberty, 
which  the  Man  had,  of  marrying  another.  Sec  Hammond  on 
Divorces.    Lightfoot  \\o\ .  Heb.    JiLiJalJ,  Scrni.  30. 

Livorcementj 


A  View  of  our  Blejfed  Saviour  s  Minijiry.      23^ 

Divorcement^  and  put  her  away.  Our  Lord  anfwered, 
that  Mofes  fuffered  this^  becaufe  of  the  Hardnefs  of 
their  Hearts^  but  that  from  the  Beginning  it  was  not 
fo.  This  Artifice  of  the  Pharifees  had  in  fome 
Meafure  its  Effe6l :  His  Difciples  were  furprized  at 
this  Dodrine,  and  argued  that,  if  the  Cafe  of  a  Man 
were  fo  with  his  Wife^  it  was  good  not  to  marry.  Our 
Saviour^  in  his  Anfwer,  feems  to  allow  this  In- 
ference, that  thofe,  who  were  able  to  contain,  had, 
at  lead  in  thofe  Times,  better  refrain  from  Mar- 
riage ;  but  that  all  had  not  this  Gift  •,  that  fuch 
might  marry,  but  ought  to  keep  to  one  Wife,  and 
never  on  any  Pretence  divorce  her. 

•  Here  alfo  fome  Pcrfons  brought  unto  him  little 
Children^  with  Defign  that  he  fhould  lay  his  Hands 
on  them^  and  blefs  them.  His  Difciples,  thinking  it 
unfit  that  their  Mafter  fhould  be  troubled  and  in- 
terrupted by  thefe  Children,  rebuked  thofe  that 
brought  them.  But  Jefus  was  much  difpleafed.  He 
called  them  unto  him^  took  them  up  in  his  Arms^  put 
his  Hands  upon  them^  and  bleffed  them.  And  from 
hence  he  took  Occafion  to  inftrud  his  Difciples, 
both  that  little  Children  —  'jautix — ^t^^ —  were  pro- 
per Subjefts  of  the  Kingdom  of  Heaven  •,  ^  and  that 
no  others  were  capable  of  being  admitted  into  this 

'  Matt.  xix.  13,  c-vc.  Mar.  x.  13,  &'C.  Luk.  xviif.  i;;, 
&-C.  '  See  Matt,  xviii.  \,kc. 

Kingdom, 


240       A  View  of  our  BhJJed  Saviour  s  Minijiry, 

Kingdom^  but  rhofe,  who  became  as  Utile  Childrai^ 
and  were,  like  them,  innocent,  luinible,  and  teacl]- 
able. 

"  While  Je[Hs  was  in  thcie  Parts,  a  young  Afatj, 
a  Ruler ^  cajue  runnings  and  kneeled  to  htm^  and  ajked 
him^  Good  Mafier^  rjubat  good  Thing  jh all  I  do^  that  I 
may  have  eternal  Life  ?  We  have  here  again  a  mod 
remarkable  Inftance,  how  little  Encouragement  our 
Lord  gave  to  any  Followers,  who  were  not  tho- 
roughly prepared  to  obey  the  Rules  of  Virtue 
and  Piety.  This  Perlbn  was  youngs  and  rich^  of 
Ride  and  Authority  in  his  Country,  and,  as  to  his 
outward  Behaviour,  of  unblameable  Charadler. 
Had  Jejus  been  an  Enthufiaft,  he  could  not  well 
have  failed  of  applauding,  and  encouraging,  this 
Perfon's  Zeal.  The  Accefilon  of  Perfons  of  Fi- 
orure,  and  Character,  ftrengthens  the  Claim  of  an 
Enthufiall,  and  adds  Oil  to  his  Flame.  On  the  other 
Hand,  had  "Jefus  been  an  Impollor,  he  would  doubt- 
lefs  gladly  haveembraced  foconfiderable  a  Profelyte: 
He  could  not  have  chofcn  a  fitter  Perfon  to  ferve 
his  Purpole.  It  may  indeed  feem  that  this  young 
Gentleman  was  fuch  a  Dilciple,  as  a  Teacher  really 
fent  from  Gd?^  would  willingly  have  retained.  The 
Style,  in  ulfich  he  addreifes  our  l.ord^  fliould  teem 
to  be  no  improper   unc — Good  Majler,     It  is  no 

"  Matt.  xix.  16,  .^c.  Mar.  a.  17,  \c.  Liik.  xviii, 

uncommon 


A  View  of  our  Blejfed  Saviour  s  Minijlry.       2^  1 

uncommon  Appellation  among  Men  one  to  ano- 
ther, and  our  LofJ  had  received,  if  not  the  fame, 
yet  as  high  Titles,  from  others,  without  being 
offended  :  And  the  Queftion  put  to  him  was 
doubtlefs  a  very  proper  and  important  one — fFhat 
Jhall  I  do  to  inherit  eternal  Life  ?  And  yet  our  Lord 
feems  to  anfwer  with  fome  degree  of  Diflike  : 
IVhy  calleft  thou  me  good  ?  'Inhere  is  none  good  but  one^ 
that  is  God ;  //  thou  wilt  enter  into  Life^  keep  the 
Commandments.  Our  Lord  had  doubtlefs  his  Rea- 
fons  for  receiving  this  Perfon  fo  coldly  :  He  knew 
what  was  in  Man  \  he  faw  Defers  in  him,  which 
would  have  efcaped  a  common  Obfervation.  The 
Cafe  feems  to  have  been  this  :  This  young  Man, 
as  he  was  rich,  fo  he  was  very  covetous,  and 
trufted  in  his  Riches :  He  feems  alfo  to  have  valued 
himfelf  upon  his  pun6lual  obfervance  of  the  Law, 
and  to  have  had  great  Notions  of  attaining  eternal 
Life  by  his  own  Righteoufnefs,  and  that  polTibly 
by  the  obfervance  of  fome  particular  Precept  above 
the  reft :  He  had  heard  of  our  Saviour's  Fame, 
and  thought  him  to  be  a  Teacher  fent  from  God-y 
and  therefore  came  to  him  to  be  refolved,  what 
Precept  was  moft  neceflary  to  be  obferved  in  order 
to  entitle  a  Man  to  eternal  Life— rixya^lv  mtY\su>-^ 
What  good  "Thing  fhall  I  do?  *  Our  Lord  very  art- 
fully (under  his  own  Perfon,  and  feeming  to  fpeak 

^  See  OrQtii  Annot. 

O  of 


242       ^  ^^'^  ^f  ^^^  Blcjj'ed  Saviour  s  Minijlry. 

of  himfclf)  rebukes  this  Man's  confidence  in  his 
own  Performances— //^cT^  is  no  Man  good  but  one^ 
that  is  God.  No  Man  (and  pofTibly  this  Perfon 
took  Je/iis  for  no  more  than  Man)  has  any  Right 
to  boaft  in  his  Goodnefs,  none  is  fufiiciently,  and 
perfedly  good,  but  God  alone.  And  at  the  fame 
Time  he  fets  before  him  the  Conditions  on  which 
he  might  obtain  eternal  Life^  by  keeping,  not  one, 
but  all,  the  Commandnients.  If  thou  ivilt  enter  into 
Life,  keep  the  Commandments — not  any  ritual  Ob- 
fervances,  but  the  Precepts  of  the  Moral  Law — 
Do  not  commit  Adultery ^  Do  not  Killy  &c.  "The  young 
Man  anjwered  that  he  had  objerved  all  thefe  from  his 
2'outh,  Jejusy  who  knew  there  was  fome  Truth  in 
what  he  faid,  could  not  but  behold  him  with  fome 
Degree  of  Affeftion,  and  Pity  i  confidcring  that 
a  Perfon  of  fuch  Zeal,  and  good  Difpofitions,  fo 
nigh  the  Kingdom  of  Heaven ^  ^ovXd  yet  fall  fhort 
of  it.  But,  as  he  knew  him  to  be  unfit  for  his 
Difciple,  he  gave  him  a  Precept,  which  flioulci 
put  him  to  the  Trial.'  lie  Jaid  unto  him,  If  thou 
wilt  be  perfe^,  go  and  Jell  that  thou  hajl,  and  give  to. 
the  Pool-,  and  thou  fhalt  have  T^reajure  in  Heaven, 
and  come  and  follow  me .  But  this  was  too  hard  a 
Leflbn  for  him:  Notwithllanding  his  Boafts  of 
his  own  Rightcoufnefs,  and  his  feeming  Rcadincfs 
to  comply  with  whatever  our  Lord  Ihould  pre- 
fcribe  to  Iiim,  he  did  not  care  to  part  with  his 
Riches  for   a   Trea/ure  in  Heaven,     And  he  zi^nt 

away 


A  view  of  our  Blejfed  Saviour  s  Minijiry,       24^ 

away  for rowful  y  for  he  had  great  Foffeffions,     From 

hence  our  Lord  took  Occafion  to  obferve,  how  in- 

confiflent  Riches  ufually  were  with  the  ProfefTion 

of  his  Gofpelj  and  how  difficult  it  was  for  Rich 

Men  to  enter  into  the  Kingdom  of  Heaven.     This  to 

his   BifcipleSy    wlio    ftill   v/ere   in   Expe6tation  of 

temporal  Grandeur  and  Profperity,  feemed  very 

ftrange  Do(5lrine  :  ^hey  were  afionifhed  out  of  Mea- 

fure^  faying  among  themfelves^  Who  then  can  befaved? 

He  therefore  explained  himfelf,  and  qualified  the 

Teeming  Harfhnefs  of  his  Dodtrine,  telling  them 

that  what  he  fpoke  was  meant  of  thofe,  who  trujied 

in  Riches  j  and  that  what,  humanly  fpeaking,  was 

impofjible,  was  yet,  by  the  Power  and  Grace  of 
Gody  pojftble, 

*  Peter  having  heard* our  Lord  bid  the  young 
Man  fell  whatfoever  he  had^  a?id  give  to  the  Poor^ 
thought  proper  to  put  him  in  Mind,  that  they 
had  already  left  ally  and  followed  hirUy  and  defired 
to  know  what  Reward  they  were  therefore  to  have. 
He  might  have  anfwered  himfelf  in  our  Saviour's 
Words — a  T'reafure  in  Heaven,  But  their  Minds 
were  bent  on  earthly  things.  They  had  now  for 
a  long  Time  followed  our  Lord^  and  faw  hitherto 
but  little  Profpedt  of  any  Recompence  :  They  be- 
gan therefore  to  be  uneafy,  and  impatient  to 
know  what  Reward  they  were  to  expe6t— - /^~/6^/ 
flmll  we  have  therefore?     Jefus^  not  willing  to  dif- 

^  Matt,  xix.  27,&c.     Mar.  X.28,  &c.     Luk.  xviii.  28,  &c. 
0^2  courage 


244      ^  P'it'w  of  our  BleJJed  Saviour  s  Minijlry. 

courage  them,  anfwercd  them  according  to  their 
own  Way  of  thinking,  and  told  them  that,  in 
the  Regeneration  y,  that  is,  in  the  new  State  of 
things,  which  was  to  commence  under  his  Go- 
vernment, when  the  Son  of  Man  JhouUi  fit  on  the 
throne  of  his  Glory,  they  alfo  Jhould  fit  upon  twelve 
*ThroneSy  judging  the  twelve  tribes  of  Ifrael^  that  is, 
they  ihould  be  appointed  Officers,  and  b<-'ar  Rule 
and  Authority  under  him,  as  the  Chiefs  of  the 
Tribes  did  among  the  Jews.  And  he  farther  af- 
fured  them,  that  whofoever  fhould  part  with  tem- 
poral good  things  for  his  Name's  fake  fhould  be 
abundantly  rewarded,  and  fhould  receive  an  hun- 
dred^ fold  in  this  frefent  timey  and  in  the  IVorld 
to  come  eternal  Life.  Our  Lord  who  generally 
ufed  to  check  his  Difciples,  and  difcourage  all 
Notions  of  temporal  Grandeur,  fcems  here  for 
once  to  depart  from  his  ufual  Method,  and  to 
humour  them  (if  I  may  fo  fpeak)  in  their  grofs 
Conceptions.  They  were  very  rhuch  offended  at 
his  foregoing  Difcourfe  :  We  read  that  they  were 
exceedingly  amazed y  and  ajlomjhed  out  of  Meafure^ 
when  they  were  told  that  Riches  difqualified  Men 
from  entering  into  the  Kingdom  of  God,    Jefus  thcre- 

'    Sec  Hammond,  Grot  it  Annot. 

•  This  was  fuppofcd  to  be  the  grealcft  Incrcafc  of  Corn  In 

the  moft  plcitdful   Scafons,  and  moft  fruitful  Soil,    ( Comp, 

Gen.  xxvi.  12.     Matt.  xiii.  8.)  and  (ignifics  an  abundant  Rc- 

compcnce.     Hammtud  Axinoi. 

fore, 


A  View  of  '^ur  Bleffed  Saviour  s  Minijiry.  245 

fore,  unwilling  to  break  the  bruifed  Reedy  or  quench 
the  Jmoaking  Flax,  accommodates  himfelf  in  fome 
Meafure  to  their  Infirmities,  and  exprefles  him- 
felf in  fuch  a  manner,  as  might  feem  to  promife 
them  temporal  Rule,  and  Felicity.  But,  as  he 
foon  afterwards  more  fully  explained  his  Meaning 
to  them,  fo  his  Words  carried  with  them  fuffi- 
cient  Intimation  what  Kind  of  Felicity  they  were 
to  expe6t.  They  were  to  fit  on  'Thrones^  but  it 
was — iv  TmKtyycna-U-^in  a  new  State  of  things — they 
were  to  receive  an  hundred  fold  in  this  prefent  Time — 
but  the  very  Particulars  enumerated  fliew  it  was 
not  to  be  in  Kind  :  And  our  Lord  adds,  that  it 
was  to  be  with  Perfecutions  ;  and  at  the  fame  Time 
points  out  to  them  what  they  ought  chiefly  to 
have  in  View — eternal  Life  in  the  World  to  come. 
If  it  be  afked,  how  this  Promife  was  fulfilled,  it 
may  be  anfwered,  that  the  Apoftles  did  really  bear 
Rule  in  this  World,  though  not  fuch  a  Kind  of 
Rule  as  they  expeded,  but  a  fpiritual  Rule  in 
the  Church  of  Chrift  j  and  that  what  they  did 
and  fuffered  for  the  Sake  of  their  Mader,  was  abun- 
dantly recompenced  even  in  this  Life,  by  the  Gifts, 
and  Graces,  and  Comforts  of  the  Spirit.  And, 
in  the  World  to  come,  when  the  Son  of  Man  Jhall 
fit  on  the  Throne  of  his  Glory,  they  (hall  be  ad- 
vanced to  more  eminent  Poils,  and  higher  De- 
grees of  Glory.  As  to  other  Chriftians,  *  it  is 
certain,  that  Godlinefs  has  the  Promife  of  the  Life 

»  I  Tim.  iv.  8. 

0^3  thai 


246       A  View  of  our  Blejfed  Saviour's  Minijlry, 

that  770W  is,  as  well  as  of  that  ivhich  is  to  ccme. 
All  they  who  part  with  the  good  things  of  this 
Lifc/cr  Chrift's  Sake,  and  his  GoJpeVs,  fhall  in  this 
prefent  Time  be  fure  of  God's  Grace  and  Protedlion, 
Peace  and  Comfort  of  Mind,  and  fuch  a  Share 
of  the  good  things  of  this  Life,  as  God  fees  to 
be  neceflary,  or  expedient  for  them,  and  in  the 
World  to  ccme  Life  everlafting, 

^  Yet  farther  to  corrcdl  the  Pride  and  Ambi- 
tion of  his  Apoftles,  our  Saviour  adds,  that  many 
that  are  firft  Jijall  be  lajl,  and  the  lafi  Jhall  he  firft. 
This,  as  I  fuppofe,  was  a  proverbial  Saying,  and 
was  here  defigned  by  our  Lord  as  a  Caution  to 
them,  not  to  value  themfelves  too  much  on  their 
Zeal  in  his  Service.  They  might  think  that  they 
had  done  a  great  deal  for  his  Sake,  but,  if  they 
did  not  fliew  the  fame  Diligence  unto  the  End, 
others,  who  came  later  into  his  Service,  might 
outilrip  them,  and  obtain  a  greater  Reward.  To 
the  fame  Purpofe  alfo  he  delivered  a  Parable  of 
an  Houjholder,  who  hired  Labourers  to  work  in  his 
Vineyard.  This  Parable,  as  it  was  defigned  to 
keep  his  Difciples  from  any  Conceit  of  Merit  in 
the  Services  they  had  done  for  him,  fo  had  it  a 
farther  Refpcdt  to  the  whole  Jewijh  Nation  j  and 
was  intended  to  teach  them  not  to  value  them- 
felves too  highly  on  being  God's  chofen  People, 

"  ^lati.  xix.  30.  ^  Sec  Luk.  xiii.  28,  cVc. 

and 


A  View  of  our  Saviour  s  BleJJ'ed  Mi?njlry,       247 

and  to  fhew  them,  that  others  would  be  called  as 
well  as  they,  who,  though  called  later,  might 
yet  equal  them  in  Merit,  and  obtain  the  fame 
Reward. 

••  Whilft  Jefus  was  in  the  Region  beyond  Jor- 
dan  J  News  was  brought  him  that  his  Friend  and 
Acquaintance  Lazarus  of  Bcthayiy  was  fick.  He 
at  firft  feemed  to  make  light  of  it,  and  faid,  "This 
Sicknefs  is  not  unto  Death,  hut  for  the  Glory  of  God. 
Accordingly,  he  ftill  continued  two  Bays  in  the 
fame  Place  where  he  was.  After  this  he  propofed 
to  his  Difciples  to  go  again  into  Jud^a.  They  being 
full  of  Fear,  both  for  their  Mafter,  and  them- 
felves,  endeavoured  to  diffuade  him  from  going 
thither,  putting  hirn  in  Mind  of  the  Danger  he 
lb  lately  efcaped  there  of  being  fioned  by  the 
^ews.  He  anjwered,  that  there  were  twelve  Hours 
in  the  Day  \  and  that,  //  any  man  walk  in  the  Day, 
he  flumbleth  not.  By  the  Day  he  means  the  Time 
allotted  him  for  his  Miniflry ;  during  v/hich  Time 
he  was  fecure,  as  being  under  God.'s  Protedlion ; 
full  as  fecure  in  the  laft  Hour  of  this  Day,  as  in 
the  ^x^—But  if  a  fnan  walk  in  the  Night  he  flum- 
bleth, &c.— They  only  had  Reafon  to  be  afraid  of 
Danger,  who  worked  the  Works  of  Darkncfs, 
and  had  thereby  forfeited  the  Protedlion  of  God's 
Providence,  He  adds,  as  a  Reafon  for  his  Jour- 
ney,  that  their  Friend  Lazarus  was  afleepy  and  that 

^  Joh.  xi.  1,  &c. 

0^4  he 


248       A  View  of  our  Blejfed  Saviour  s  Minijlry, 

he  mud  gOy  that  be  might  awake  him  out  of  Sleep, 
The  Dijciples,  dill  unwilling  to  hear  of  a  Journey 
into  Jud^a^  replied  that  if  he  was  got  into  a 
good  Sleepy  he  would  do  well.  They  either  could 
not,  or  did  not  care  to  underlland  him.  J  ejus 
then  told  them  plainly y  that  Lazarus  was  dead  \  and 
that  be  was  glad  for  their  Sakes  that  he  was  not 
tberCy  to  the  Intent  they  might  believe.  But  (faith  he) 
let  us  go  unto  him,  Thomas y  feeing  he  was  deter- 
mined to  go,  fpake  to  his  Fellow  Dijciples  in  a 
defponding  and  fullen  Manner — Let  us  aljo  gOy 
that  we  may  die  with  him — He  feems  to  have 
thought,  that  they  had  brought  themfclves  into  no 
fmall  Difficulties  by  becoming  our  Lord's  Difci- 
ples  ;  that  Lazarus  was  dead,  and  'jejus  could  not 
help  him  ;  and  that  they  muft  expert  to  fliare  the 
fame  Fate,  efpecially  as  their  Mailer  thus  feemed 
to  court  Danger. 

*  They  followed  him  however,  but  with  Fear 
and  Trembling,  afraidy  and  amazed,  J^jus  todk 
the  twelve  Apoftles  apart,  and  told  them,  that  he 
was  now  going  icp  to  Jerufalemy  and  that  what  they 
feared  would  really  come  to  pafs,  that  he  Jhculd 
he  betrayed  unto  the  Chief  Priejisy  and  SiHbeSy  and 
they  Jhould  condemn  hira  to  Death,  and  Jhould  deliver 
bim  to  the  Gentiles,  to  mocky  and  to  fcottrgCy  and  to 
crucify  bim  ,  but  that  the  third  Day  he  jhculd  rife 

•  Matt.  IX.  17,  &c.     M.ir.  x.  32,  kz,     Luk.  xviii.  31,  c<L'C. 

again. 


A  View  of  our  Blejfed  Saviour  s  Minijiry.        249 

again,  ^  Thefe  things  he  had  foretold  to  his  Dif- 
ciples  before ;  but  never  fo  fully,  and  particularly, 
as  now.  The  particular  Circumflances  of  his 
being  delivered  to  the  Gentiles y  mocked,  Jcourgedy  and 
crucified,  we  find  now  iirft  mentioned.  Thefe  were 
Circumflances  which  no  human  Forefight  could 
have  difcovered ;  and  they  were  mofl  punctually 
verified  in  the  Event.  They  were  certainly  moft 
flrange  Do6trines  to  his  Difciples,  and  feemed  to 
them  impolTible :  "They  underfiood  none  of  thefe 
Things,  (fays  St.  Luke)  and  this  Saying  was  hid 
from  them,  neither  knew  they  the  'Things,  which  were 
fpoken. 

Their  Thoughts  were  intent  on  other  Matters. 
The  Promife,  which  he  had  lately  made  them  of 
fitting  upon  Thrones,  znd  judging  the  Tribes  of  Ifrael, 
feemed  to  them  a  more  agreeable,  and  intelligible 
Dodlrine,  than  this  of  his  Sufferings,  and  Death. 
^  fames  therefore,  ayid  John,  the  Sons  of  Zehedee, 
came  with  their  Mother,  petitioning  him,  that  they 
might  fit,  one  on  his  Right  Hand,  and  the  other  on  his 
Left,  in  his  Kingdom.  As  thefe  two  Apoftles  had 
received  feveral  peculiar  Favours  from  our  Lordy 
and  as  they  thought  their  Mother  had  a  particular 
Intereft  in  him,  tiiey  got  her  to  prefer  this  Requeft 
in  their  Behalf,  hoping,  that  as  all  the  Apoflles 
would  be    invefted  with   Authority    under  their 

^  Matt.  xvi.  21.    xvil.  22,  23,     See  p.  164,  &c.     «  Matt. 

XX.  20,  &c.     Mar,  x.  35,  &c. 

Mailer, 


250      A  View  of  our  Bleffed  Saviour  s  Minijlry, 

Mafter,  fo  they  might  obtain  the  chief  Pre-emi- 
mence  above  the  reft,  and  as  they  were  to  fit  on 
twelve  Thrones,  themfelves  might  fit  on  the  high- 
eft,  and  moft  honourable  Thrones,  one  on  his  Right 
Hand,  and  the  other  on  the  Left.  Jefus  told  them, 
that  they  knew  not  what  they  ajked.  Are  ye  able 
(fays  he)  to  drink  of  the  Cup  that  I  fhall  drink  of 
and  to  he  baptized  with  the  Baptijm  that  I  am  bap- 
tized with  ?  Tliey,  eager  to  obtain  their  Suit,  and 
little  confidering  what  they  faid,  anfwered  that 
they  were  able.  He  replied,  that  they  JJoould  drink 
indeed  of  his  Cup,  and  be  baptized  with  the  BaptiYm 
that  he  was  baptized  with,  that  is,  they  ftiould  fuf- 
fer  after  his  Example ;  but  the  chief  Places  of 
Pre-eminence  under  him  ^  he  could  give  only  to  thofe 
for  whom  his  Father  had  appointed  them.  The  reft 
of  the  Apoftles  hearing  of  this  Requcft  of  James 
and  John,  were  moved  with  Indignation  againfl  them. 
'  Our  Lord  therefore  called  them  all  to  him,  and  ex- 
plained what  he  had  before  faid  of  the  Authority, 

Annot.  '  This  Difcourfe  of  our  Savicurxs  mentioned  by 
St.  Luket  Chap.  xxii.  24,  &c.  as  delivered  at  another  Time, 
at  his  Uft  Supper.  Our  Lor^ might  poflibiy  think  fit  to  repeat 
this  ufcful  Caution  to  them:  Or  the  Apollles  might  not  im- 
mediately hear  of  this  Rcqueft  of  James  and  John,  and  the 
Strife  among  them :  Or  at  leaft  the  Notice  which  our  Lcr^iook 
of  it,  might  be  fomc  Time  af:crvvard,  at  the  Time  mentioned 
by  St.  Luke. 

which 


A  View  of  our  Blejfed  Saviour  s  Minijlry.       251 

which  they  were  to  have  under  him.  \i\\%  King- 
dom was  not  to  be  like  the  Kingdoms  of  this  World, 
nor  were  his  Minifters  to  exercife  Dominion  like  the 
Princes  of  the  Gentiles,  They  too  often  thought 
that  their  Subje6LS  were  made  for  their  Sakes 
alone,  and  made  Ufe  of  their  Authority  merely 
to  ferve  their  own  Intereft  and  Pleafures — -A^raK-j- 
et^ournv  )9  yjli^outncla^ouaiv  cfjjjav — they  ruled  their  Sub- 
jedls  with  a  high  Hand,  and  kept  them  under 
fevere  Bondage.  But  the  Rulers  in  the  Chrijiian 
Church  were  to  exercife  their  Authority  in  a  quite 
different  Manner :  They  were  not  to  aim  at 
Pomp,  or  Riches :  They  were  not  to  feek  their 
own,  but  the  People's,  Profit ;  and  the  greateft 
among  them  was  only  to  have  the  painful  Pre- 
eminence of  ferving  moftlaborioufly  for  the  Good 
of  the  Church,  undergoing  the  greateft  Hardfhips, 
and  being  expofed  to  the  greateft  Dangers,  and 
fharpeft  Perfecutions.  Such  Rule  they  were  to 
bear,  as  they  faw  their  Mafter  before  them  inveft- 
ed  with,  who  appeared  in  the  Form  of  a  Servant, 
and  came  not  to  he  miniflered  iinto^  hut  to  minifter  ; 
whom  they  faw  daily  expofed  to  Danger,  and 
would  foon  fee  delivered  up  to  Death  for  the 
Good  of  Mankind. 

''At  Jericho  our  Lord  was  received  by  Zaccheus, 
a  rich  Man,  and  chief  among  the  Publicans.  All 
the  People  were  offended  at  this,  and  murmured^ 

^  Luk.  xix.  I,  &c. 

faying 


252       A  View  of  our  Bleffed  Saviour  s  Minijlry, 

Jayingy  that  he  was  gone  to  be  Giieft  with  a  Man  that 
is  a  Simier.  But  Jejus  applauded  the  Zeal,  and 
good  Difpofition,  which  he  (hewed,  and  /aid  unto 
bitUy  This  Bay  is  Salvation  come  to  this  lloiije^  for- 

Jomuch  as  he  aljo  is  the  Son  of  Abraham,  For  the  Son 
of  Man  is  come  tofeek  and  to  fave  that  which  was  lofi. 
Thus  did  our  Lord  take  all  Occafions  of  fliewing 
the  Acceptablencfs  of  Repentance,  and  teaching 
the  fews  not  to  value  themfelvcs  on  their  own 
Righteoufnefs,  not  to  judge  too  uncharitably  of 
Publicans  and  Sinners^  nor  give  over  fuch  Perfons 
as  reprobate  and  incorrigible. 

'  As  JeJus  departed  from  Jericho^  a  great  Multitude 

followed  him.     And  there  were  two  blind  Men  fit-- 

'  Matt.  XX.  29,&c.  Mar.  X.  46,  i'C.  Luk.  xvili.  35,  Arc.  St. 
Matihtixj  and  St.  Mark  both  fay  that  this  happened  as  our  Lord 
itparttd from  Jericho.  St.  Lukt  exprefTes  it — i»  -rJ  iv'/i^«»  «/T#r 
*«*f  ^•S^X*' — which  may  be  rendered  —  as  he  ii-aj  mgh  10  Jeri- 
cho— and  fo  he  agrees  very  uell  with  the  other.  See  Ch.  xix. 
29,  &  Grotii  Annot.  Or  perhaps,  as  Je/ui  entered  intoy*r/V^^, 
one  blind  Man  might  petition  him,  and  Jfj'ui  miglit  pafs  by 
rcgardlefs  of  him  :  And  as  he  ^tnt  out  again,  another  blind 
Man  might  have  joined  the  firft,  and  our  Lord  might  then  heal 
them  both.  See  Maldonat.  Annot.  Matknight  HarHK  Or 
poflibly  Bariinntus  the  blind  Man  might  be  fitting  by  the 
Way,  when  T^C/tti  entered  into  JeriJjOy  but  might  not  know 
who  he  was  till  he  was  pafled  by  ;  But  liearlng  the  Noifc  of 
the  Multitudes,  he  afktd  what  it  meant;  and  i'o  niii;ht  take 
care  to  put  himfelf  in  his  Way,  when  he  left  Jtricbo  ;  and  by 
this  Time  another  blind  Man,  for  the  fame  Rcafon  might 
have  placed  himfelf  ihcic, 

tir.g 


A  View  of  our  Blejfed  Saviour  s  Minijlry.       253 

ting  by  the  Way -fide  ^  and  beggings  who  cried  out y  fay- 
ing^ Have  Mercy  on  us,  0  Lord^  thou  Son  of  David, 
The  Multitudes  would  have  filenced  them,  but  Je- 
Jus  ftood  ftilU  and  called  them^  and  reftored  them  to 
their  Sight,  telling  them  that  their  Faith  hadjaved 
them.  This  was  a  plain  Approbation  of  their 
Faith,  an  Acknowledgment  that  he  was  the  Son  of 
Davidy  ""  the  Mefftahy  whom  the  Jews  expelled. 

"  Jefus  now  drew  nigh  to  Jerufalem ;  a  great  Mul- 
titude followed  him :  The  Miracle  he  had  wrought 
on  the  blind  Men^  and  his  Acceptance  of  their 
ConfeiTion,  convinced  them  that  he  was  the  Son  of 
David.  They  therefore,  expeding  no  other  than 
a  temporal  Meffiahy  thought  it  was  now  high 
Time  that  he  fhould  enter  on  his  Kingdom^  and 
take  on  him  the  Title  and  Authority  of  King  of 
the  Jews :  'They  thought  that  the  Kingdom  of  God 
fhould  immediately  appear.  To  check  therefore 
their  Zeal,  and  corre6t  their  falfe  Notions,  he 
[pake  a  F arable  of  a  Nobleman ^  who  went  into  a  far 
Country  to  receive  for  himjelf  a  Kingdom^  &:c.  This 
Parable  is  taken  from  the  Manner  of  the  Kings  of 
thofe  Times,  who  were  dependent  on  the  Romans, 
and  who,  on  their  AccefTion,  were  obliged  to  go 
to  Rome  to  be  confirmed  in  their  Kingdoms.  It 
feems  to  refer  particularly  to  a  late  Tranfadtion, 
then  in  every  one's  Memory,  in  the  Cafe  of  Ar- 

"See  Matt.  xii.  23.    ix.  27.     xxi.  9.     xxii.  42.     Joh.  vii. 
42.      *  Luk.  xix.  11,  &c, 

chelaus, 


254       ^  yi^'^  of  our  Bleffed  Saviour  s  Minijlry. 

cbelaus,  "  wl\o  went  to  Rome  to  obtain  Augujlus's 
Confirmation.  But  the  Jews  fent  Deputies  after 
him  with  Articles  of  Accufation.  However  he 
obtained  the  Kingdom^  and  feverely  avenged  him- 
fclf  on  thofe,  who  had  been  his  Enemies,  Our 
hordes  Defign  herein  was  to  fhew,  after  his  ufual 
Manner,  by  a  Parable^  that  he  was  indeed  the  King 
of  the  Jeivs -y  but  that  he  was  not  to  enter  on  his 
Kingdom  in  fuch  Time  and  Manner,  as  they  ima- 
f^ined;  that  he  was  firfl:  to  2;o  from  hence  before 
he  was  to  be  inverted  in  his  Kingdom  j  that  the 
Jews  fliould  hate  and  oppofe  him,  but  that  he 
Ihould  come  again  with  Power,  and  feverely  pu- 
nifh  thofe,  who  refufed  to  own  him  for  their  King  ; 
(and  here  alfo  is  prophetically  pointed  out  the  De- 
ftru6lion  of  Jcrujalem)  -,  that,  during  his  Abfence, 
his  Servants  Ihould  have  their  feveral  Offices  and 
Employments  allotted  them;  and  that,  on  his 
Return,  he  fliould  call  them  to  Account  for  their 
Behaviour  in  them. 

**  Let  us  now  accompany  our  Lord  to  Bethany y 
where  he  found  Lazarus  dead,  and  buried  already 
four  Daysy  his  Sifters  weeping,  and  their  Ac- 
quaintance from  Jerufalem  aflembled,  according 
to  the  Cuftom  of  the  Country,  to  comfort  them. 
But  Jejiis  went  to  the  Grave,  and  called  with  a  loud 

•  Jc/eph.  Ai;t.  JuJ  Lib.  xvii  Cnp.  9,  13.  Bell.  Jud.  Lib. 
5i.  Cap.  2,  6.  P  Job.  xi.  17,  A:c. 

Voice, 


A  View  of  our  BleJJed Saviour  s  Minijiry,       255 

Voice  to  Lazarus  to  come  forth.     And  he  that  was 
dead  came  forth ^  with  his  Hands,  and  Feet,  and  Face, 
hound  in  the  fame  Manner,  in  which  he  was  buried. 
This,  as  it  is  one  of  the  greatefl  Miracles  recorded 
of  our  Lord,  fo  it  feems  to  have  been  wrought 
more  purpofely  than   any  other  to   bear   Tefti- 
mony  to  his  Divine  MilTion.  He  told  his  Difciples 
before,  that  he  went  to  awake  Lazarus  cut  of  Sleep  -, 
and  that  his  Sicknefs  happened,  that  the  Son  of  God 
might  be  glorified  thereby  :    He  afllired  Martha  that 
her  Brother  fhoidd  rife  again  -,  and  that,  if  floe  would 
believe,  fhejhould fee  the  Glory  of  God:  He  told  her, 
that  he  was  the  Refurre5iion  and  the  Life,  and  that 
who/oever  lived  and  believed  in  him,  fhould  never 
die ;  and  fhe  publickly  acknowledged  him  to  be 
the  Chrifi,  the  Son  of  God,  which  fhould  come  into  the 
PVorld.     The  Miracle  was  wrought  before  many 
WitnelTes,  Enemies  as  well  as  Friends.     He  be- 
gan with  a  folemn  Addrefs  to  God,  whom  he  calls 
his  Father,  and  thanked  him  that  he  had  heard  him : 
And  he  publickly  declared  that  he  offered  up  this 
Thankfgiving  becauje  of  the  People  which  flood  by, 
that  they  might  believe  that  God  had  fent  him.     He 
called  to  Lazarus  with  a  loud  Voice,  and  bade  him 
coyne  forth.     And  the  Time  he  had  lain  in  the 
Grave,  four  Days  already,  and  his  Manner  of  com- 
ing forth,  hound  Hand  and  Foot,  with  Grave-Clothes, 
end  his  Face  hound  about  with  a  Napkin,  {o  that  he 
could  not  eafily  ftir,  or  breadie,  preclude  all  Suf- 

picion 


256       A  View  of  our  BUJJ'^d  Saviour  s  Mifiijiry. 

picion  of  Impofture.  And  accordingly  we  find, 
many  cf  the  Jezvs  were  convinced  by  fo  notable  a 
Miracle,  and  believed  en  him, 

'^  But  others  went  to  the  Pharijeesy  and  told  them 
what  things  J  ejus  had  done.  The  Phari/ees  and  chief 
Priefts  were  alarmed,  and  met  in  Council y  to  confi- 
der  what  was  to  be  done  on  this  Occafion.  They 
faw  plainly  that  he  did  many  Miracles,  and  this  lad 
Miracle,  as  it  was  in  itfelf  a  mod  ftiipendous  one, 
fo  was  it  wrought  in  a  publick  Manner,  and  pur- 
pofely  in  AtteRation  of  his  Divine  MifTion.  They 
therefore  rightly  argued,  that,  if  they  did  not  take 
proper  Meafures  to  prevent  it,  the  People  would 
believe  on  him,  and  fet  him  up  for  their  Mcjfiah^ 
and  King.  And,  not  being  willing  to  believe  that 
he  really  was  the  Meffiahy  they  naturally  enough 
concluded,  that  this  would  incenfe  the  Romans, 
and  draw  their  Arms  upon  them,  to  the  Deflruc- 
tion  of  their  City  and  Country.  They  were  there- 
fore under  no  fmall  Apprehenfions ;  but  Caiaphas, 
who  was  Higb-Priejl  that  7'ear,  told  them  there 
was  no  Time  for  long  Deliberations ;  NccefTity 
required  that  they  Ihould  put  Je/us  to  Death,  to 
fave  themfelves,  and  the  whole  Nation.  He  only 
meant  to  give  a  wicked  Advice,  that  they  were 
to  fcruple  no  Wickednefs  that  was  necelTar)'  for 
the  Publick  Good;  but  God    fo    over- ruled   his 

1   Joh,  xiy  46,  &c. 

Tongue, 


A  View  of  our  BleJJed  Saviour  s  Minijiry,       257 

Tongue,  that  his  Words  were  a  plain  Prophecy  of 
the  End  and  Defign  of  Cbrift's  Death  and  Suffer- 
ings :  //  is  expedient  that  one  Ma?t  floould  die  for  the 
Peopky  and  that  the  whole  Nation  perijh  not. 

It  nnay  feem  flrange,  that  fuch  a  Miracle  as  this 
did  not  work  immediate  Convi6lion,  both  on  the 
People,  and  the  Chief  Priejis  themfelves.  But  it 
is  not  uncommon  for  Paflion,  Prejudice,  and 
worldly  Intered,  to  overbear  the  ftrongeft  Con- 
vidbion.  Many  popular  Prejudices,  '  as  we  have 
feen,  lay  againft  our  Saviour,  and  the  Interefls  of 
the  Rulers  were  highly  concerned ;  and  therefore 
it  is  not  m.uch  to  be  wondered  at,  if  the  ftrongefl 
Proofs  ferved  only  to  harden  and  exafperate  them. 
We  have  it^n  their  Behaviour  all  along  confident, 
and  have  found  them  on  all  Occafions  ready  to 
afcribe  the  plaineft  Miracles  to  any  Caule,  rather 
than  to  the  Power  of  God.  They  were  therefore 
prepared  to  liften  to  this  wicked,  but  politick, 
Advice  of  their  High-Prieft, '  and  accordingly, /r^;» 
that  Bay  forth  they  took  Counfel  to  put  Jejiis  to  Death, 
Orders  were  given  to  fearch  for  him,  and  every 
one,  who  knew  where  he  was,  was  required  to  make 
Difcovery  of  him.  And  the  Pajfover  being  now 
nigh  at  Hand,  Enquiry  was  made  after  him  among 
thofe,  who  came  up  to  purify  themfelves  before  thePaf- 
fover,  it  being  imagined  that  he  would  not  negled 

•  See  p.  I  87.  '  Joh.  xi.  53,  ^c. 

R  his 


258       A  View  of  our  BleJJed  Saviour's  Minijlry. 

his  Duty  of  Attendance  at  this  publick  FeftivaL 
But  Jejusy  willing  to  avoid  all  Occafion  of  Tu- 
mult, or  Sedition,  chofe  for  the  prefent  to  retire 
with  his  Dijciplcs  unto  a  Country  near  the  lyUderneJs , 
*  he  did  not  chooje  as  yet  to  appear  puhlickly  among 
the  Jews, 

But  Jejus  did  not  ftay  long  in  this  Retirement. 
'  He  foon  after  returned  to  Bethany,  where  he 
fupped  in  the  llouje  of  Simon  the  Leper,  and  Lazarus 
ivas  one  of  them  that  fat  at  the  Table  vjith  him. 
His  Sifter  Martha  ferved,  and  Mary  took  an  Ala- 
bafier  Box  of  precious  Ointment y  and  poured  it  on 
his  Head,  as  he  fat  at  Meat :  And  with  the  fame 
Ointment  JJje  anointed  his  Feet,  and  wiped  his  Feet 
with  her  Hair :  And  the  Houfe  was  filled  with  the 
Odour  of  the  Ointment.  Some  of  the  Difciples  were 
difpleafed  at  this  Adlion,  and  particularly  Judas 
Ifcariot,  He  pretended  that  this  was  a  great  IVafle 
made  to  very  little  Purpofe :  I'his  Ointment,  he 
faid,  7night  have  been  fold  for  much,  and  given  to  the 
Poor,     But  this  was  only  a  Pretence.     He  was,  it 

*    «'!»«  tr  ■mi'fpfiTli/,  vnetivretrci  cV  Tils  'hv^cuoif.  "  M.ltt.  xxvi. 

6,  Sec.  Mar.  xiv.  3,  S^c.  Joli.  xii.  i,  &c.  It  fccms  to  be 
the  fame  Supper  mentioned  in  ihcfc  three  Chapters,  moft  of 
the  main  Circumftances  agreeing.  Simon  the  Ltper  might  be 
a  near  Relation,  or  intimate  Acquaintance  of  Lazarus  and  his 
Sidcfj,  or  they  might  live  in  his  Houfe.  The  Circumftance 
of  Lascarm  being  mentioned  as  ont  of  them  that  fat  at  the  Ta- 
ble iwitb  him,  fccms  to  imply  that  he  was  not  Mafler  of  thr 
Houfe.     Sec  Hammond  An  not. 

feemsi. 


A  View  of  our  Blejfed  Saviours  Minijlry.         259 

feems,  our  Lord's  Treafurer,  and  had  the  Bagy 
which  he  thought  fit  to  turn  to  his  own  Advan- 
tage :  It  was  himfelf  therefore,  and  not  the  Poor, 
that  he  cared  for :  He  was  angry  that  fo  confider- 
able  a  Booty  fliould  efcape  him.  But  our  Lord 
was  not  To  much  concerned  for  his  Purfe,  as  his 
Purfe-bearer  was.  He  approved  of  M^ryV  Zeal, 
and  faid,  that  Jhe  had  wrought  a  good  Work  on  him : 
He  told  them,  that  the  Poor  they  Jhould  have  always 
with  them^  but  him  they  JJoould  not  have  always.  For 
in  that  Jhe  had  poured  this  Ointment  on  his  Body,  Jhe 
had  done  it  —  ^po$-  to  hTct(pii<jtu  m — by  way  of  embalm- 
ing him  —  or,  as  St.  Mark  exprefles  it — She  is  come 
aforehand  to  anoint  my  Body  to  the  burying.  Thus 
did  he  prcfignify  to  them  his  approaching  PafTion. 
He  added,  that  wherefoever  this  Go/pel  Jhould  be 
preached  in  the  whole  Worlds  there  alfo  this  that 
this  Woman  had  done  Jhould  be  told  for  a  Memorial 
of  her, 

'^  It  being  known  that  Jefus  was  there^  many  of 
the  Jews  reforted  there,  at  which  the  Chief  Priefis 
were  fo  enraged,  that  they  confulted  to  put  Lazarus 
alfo  to  Death y  becauje  that  by  Reafon  of  him  many  went 
away,  and  believed  on  Jefus, 

"'  Joh.  xii.  9,  &c. 


R  2  CHAP. 


26o       A  Vie'w  of  our  Blejjid  Saviour  s  Minifry. 


CHAP.     VI. 

^  Tl  7  HILST  the  Chief  Priefts  were  thus  plot- 
VV      ting  our  Saviour's  Death,  he,  to  their 
great  Surprife  and  Confufion,  throwing  afide  now 
his  Referve,  made  a  publick  Entry  into  Jerujalem. 
He  came  riding  on  a  young  AJs^  ^  like  the  Judges, 
and  Kings  of  old ;  his  Dijciples  attended  him^  re- 
joicings and  praiftng  God  with  a  loud  Voice y  for  all  the 
mighty  JVorks  that  they  had  feen.     And  a  very  great 
Multitude  fpread  their  Gannents  in  the  IVay,  others 
cut  down  Branches  from  the  'Trees,  and  flrawed  them 
in  the  Way.     And  they  that  went  before ,  and  they 
that  followed y  cried ^f ay ing,  ^  Hofannah  to  the  Son  of 
David :  Blejfed  is  he  that  cometh  in  the  Name  of  the 

^  Matt.  xxi.  i.c^c.       Mar.  xi.  I,  &c.       Luk.  \ix.  28,  &c. 
Joh.  xii.  12,  &c.  f  Jud.  V.  10.       x    4.         1    Kings  1.  33, 

38.  '  Hofannah  is  a  Corruption  of  the  Hcbrezv  —  X3  r>*"^'^r:  — 
Save  now.  This  Acclamation  is  much  the  fame  as  \sc  find 
Plal.  cxviii.  25,  26.  which  Pfalm  feems  to  have  been  ufcd  on 
fome  publick  l^iwxy  o(  David  inio  Jeru/aUm  on  fome  folcmn 
Occafjon.  See  Hammond  Annot.  And  the  Titles  of  Son  of 
Da  lid — He  that  cometh  in  the  Name  of  the  Lord — arc  fignilica- 
tivc  ot  the  Mrjjtah.  So  that  this  was  no  Icfs  than  a  folcirn 
Inau'Miration,  and  Acknowledgment  of  7c/^"  ^or  their  A'/V^-^ 
r.!.d  Mf-j//uh, 

Lord, 


A  View  of  our  Blejfed  Saviour  s  Minijiry.         261 

Lord^  Hofannah  in  the  higheft.  But  In  the  midft  of 
thefe  joyful  Acclamations,  he  flied  Tears,  when 
he  approached  Jerii/alem,  forefeeing  the  Deilruc- 
tion  which  would  foon  fall  on  this  rebellious  and 
ungrateful  City,  which  had  perfecutcd  him  all  his 
Life-time,  and  would  foon  put  him  to  a  Hiame- 
ful  Death.  He  expreffed  his  earnefl  Wiflies,  that 
Jhe  had  known  the  things  which  belonged  unto  her 
Peacey  and  foretold,  that  this  fad  Vengeance  would 
overtake  her,  hecauje  jhe  knew  not  the  'Time  of  her 
Vifitation,  When  he  was  come  into  Jerufalemy  all  the 
City  was  movedy  faying.  Who  is  this  .^  And  the  Mul- 
titude faid,  'This  is  Jefus  the  Prophet  of  Nazareth  of 
Galilee,  What  chiefly  occafioned  this  Concourfe 
of  People,  and  induced  them  to  bring  our  Lord 
into  Jerufalem  in  this  triumphant  Manner,  was  the 
late  Miracle  wrought  on  Lazarus,  ^  St.  John  tells 
us,  that  the  People  that  was  with  him,  when  he  called 
Lazarus  out  of  his  Grave,  bare  Record ;  and  that 
for  this  Caufe  the  People  alfo  met  him^  for  that  they 
heard  that  he  had  done  this  Miracle. 

^  Being  thus  invefted  with  Authority,  and  fup- 
ported  by  the  People,  he  went  into  the  Temple,  and 
cafl  out  the  Money-changers,  and  Sellers  of  Mer- 
chandife,  ^  who  had,  it  feems,  now  again  taken 
PoflelTion  of  the  outer  Court  of  the  Temple,  and 
faid  unto   them,  //  is  written.  My  Houfe  fhall  be 

*  Joh.  xii,  17.  b  Matt.  xxi.  i2,  &c.  Mar.  xi.  15,  &c. 
Luk.  xix.  45,  &c.     f  See  above  p.  55,  &c. 

R  3  called 


262        A  View  of  our  Blejfed  Saviour  s  Minijlry, 

called  of  all  Nations  the  Houje  of  Prayer^  but  ye  have 
made  it  a  Den  of  T^hieves.  And  here  in  the  Temple 
he  taught  daily ^  and  wrought  Miracles,  healing  the 
Blind  and  the  Lame^  who  came  to  him  in  the 
Temple. 

The  Chief  Priejls  and  Pharifees  were  (as  we  may 
very  well  imagine)  very  much  confounded,  and 
offended  at  thefc  Proceedings.  ^  Thex  faid  among 
them/elves y  Perceive  ye  bozu  zue  prevail  nothing  ?  Be- 
hold the  IForld  is  gone  after  him.  'Some  of  thetn,  as 
he  was  upon  the  Road,  called  to  him  to  rebuke  his 
Difciples.  But  he  was  fo  far  from  forbidding 
them,  or  difowning  the  Titles  which  they  gave 
him,  that  he  told  the  Pharifees^  that  if  thefe  p?ould 
hold  their  Peace ^  the  Stones  ivould  immediately  cry  out. 
'  And  again  in  the  Temple  the  Chief  Pricfls  and 
Scribes i  when  they  Jaw  the  wonderful  Things  that  he 
didy  and  the  Children  cryingy  and  fayingy  Hofannah  to 
the  Son  of  Davidy  they  were  fore  difpleafedy  and  f aid 
unto  hiniy  Heareji  thou  what  thefe  fay  ?  But  he  nei- 
ther difowncd,  nor  difcouraged  thefe  Acclama- 
tions J  he  anfwered  boldly,  7'ea  j  and  quoted  the 
Text  of  the  Pfalmift  in  their  Vindication  —  ^  Out 
of  the  Mouth  of  Babes  and  Sucklings  thou  haft  per- 
fe^ed  Praije. 

But,  though  our  Lord  from  henceforvvarti  acfted 
with  much   lefs    Refcrve,    than   he    had   hitherto 

*  Joh.  xii.  19.         *  Luk.  xix.  39,  40.         '  Malt.  xxi.  1  5. 
j|S.         I  Pfal.  viii.  ?. 

ufuall^^ 


A  View  of  our  BleJJed  Saviour  s  Minijlry.       263 

iifually  done,  yet  ftUl  he  found  himfelf  obliged  to 
a6l  with  fome  Caution  and  Circumfpedion.  He 
had  now  fulfilled  the  Time  of  his  Miniltry,  and 
knew  that  his  Hour  was  co?ne  :  He  was  therefore  no 
longer  in  Fear  of  the  Difpleafure  of  the  Chief 
Priefts,  and  Pharifees :  He  rather  chofe  to  do  every 
thing  which  might  offend,  and  provoke  them  :  He 
rebuked  them  with  great  Boldnefs,  and  Severity : 
He  appeared  publickly,  and  wrought  Miracles 
openly  before  them  :  He  fuffered  his  Difciples, 
and  others,  publickly  to  call  him  the  Son  of  Bavidy 
the  King  that  cometh  in  the  Name  of  the  Lord,  that 
is,  in  Effed,  the  Meffiah ;  and  refufed  to  rebuke^ 
or  forbid,  them  :  He  himfelf,  both  by  Words 
and  Deeds,  gave  fuch  Intimations  that  he  was 
the  Meffiah,^  as  they  could  not  but  underftand,  and 
as,  we  fhall  find,  they  a6tually  did  underftand. 
But  ftill  he  avoided  faying,  or  doing,  any  thing 
which  might  give  Offence  to  the  Roman  Govern- 
ment, or  afford  any  colourable  Accufation  againft 
him.  It  is  accordingly  obfervable,  that  though 
he  gave  ftrong  Intimations  that  he  was  the  Meffvahy 
and  fuch  as  his  Enemies  could  not  but  under- 
ftand, yet  he  ftill  did  it  in  a  covert  Manner,  fuch 
as  they  could  not  lay  hold  on.  He  never  to  the 
laft  in  dired  Words  profeffed  himfelf  to  be  the 
Chrifi  J  nor  could  he  by  any  Arts  be  prevailed  on 
to  make  any  Declaration,  which  could  be  brought 
jPn  Teftimony  againft  hini.  He  knew  he  was  to  fuf- 

R  4  t^^ 


264       A  View  of  our  BleJJed  Saviour  s  Minijlry. 

fer,  but  he  would  not  fuffer  as  a  Criminal,  or  a  Rebel 
againfl:  C^Jar:  He  would  not  leave  the  World  with 
luch  an  Imputation  on  himfelf,  and  his  Religion. 
And  accordingly,  he  conducfted  himfelf  throughout 
his  whole  Life,  and  particularly  in  this  lad  Scene 
of  it,  with  fuch  Prudence  and  Caution,  that  his 
Enemies  could  find  no  Caufe  of  Death  in  him. 
When  they  brought  him  before  PiUitCy  and  Herody 
they  could  lay  no  Crime  to  his  Charge ;  ^  and  Pi- 
late  himltrlf  when  he  condemned  him,  at  the  fame 
Time  pronounced  him  innocent.  This  Entry 
into  Jenifalem  was  perhaps  as  likely  to  alarm  the 
Government,  as  any  Aclion  of  his  Life  ;  but  this 
was  condudled  in  a  Manner  as  little  offenfive  as 
pofTible.  He  came  riding  on  an  u^Sy  a  peaceable, 
and  harmlefs  Animal.  ^  Such  Equipage  as  this,  as 
it  was  leail  likely  to  give  Offence,  fo  was  it  unfit 
for  a  Leader  in  War,  or  a  Mover  of  Sedition. 
Kings  and  Governors  had  been  formerly  thus 
noounted  i  but  then  it  was  ufually  in  peaceful 
Proceffions  -,  and  fince  Horfes  were  grown  more 
common  in  Judd:a,  by  their  Traffick  with  Egypti 
Afles  were  difufed,  and  thought  below  the  Dig- 
nity of  great  Perfons.  If  therefore  this  riding  upon 
an  AJs  betokened  him  a  King^  it  betokened  him  a 
peaceful  one,  ^  fuch  as  the  Prophet  dcfcribcs;  fuch 
as,  though  he  brought  Salvation  unto  his  People, 

*  Matt    xxvii.  24.  Joh.  xix.  4.  "*  ^tt^^.  Sherlock, 

Diffcrt.  4.         ^  Zcch.  ix.  9,  10. 

Ihould 


A  View  of  our  Blejfed  Saviour  s  Minijiry,        265 

ihowldi /peak  Peace  to  the  Heathen^  fo  far  from  lead- 
ing the  Nation  to  War,  that  he  fhould  cut  off  the 
Chariot  from  Ephrainiy  and  the  Horfefrom  Jerufulem. 
His  Demeanor  in  this  I^roceffion  was  lowly  and 
meek:  Whiift  others  Jang  Hojannahs  with  loud 
Voices^  he  ihed  Tears ;  and,  inftead  of  fpiriting  up 
the  People  to  Rebellion,  he  foretold,  that  their 
Enemies  fhould  lay  their  City  even  with  the  Ground y  and 
her  Children  within  her :  And,  though  he  fuffered 
the  Crowd  to  conduct  him  in  a  triumphant  Man- 
ner into  the  City,  and  to  the  Temple,  yet,  v/hen 
he  came  there,  all  the  A6ls  of  Authority  he  did, 
were  to  cafl  out  them  that  fold  and  bought,  and  heal 
the  Blind  and  the  Lame,  '  When  this  was  done,  he 
left  them,  and  went  out  of  the  City,  again  into  Be- 
thany,  and  lodged  there.  He  departed,  and  did  hide 
him/elf  from  them,  faith  St.  John.  ">  And  afterwards, 
though  he  taught  every  Day  in  the  temple,  yet  every 
Evening  he  went  hack  to  the  Mount  of  Olives,  and 
lodged  at  Bethany  ,  thus  avoiding  ail  Concourfe 
-to  him  in  the  Night,  and  giving  no  Occafion  of 
Difturbance,  or  Sufpicion  of  himfelf,  in  that  great 
Gonfiux  of  the  whole  Nation  of  the  Jews,  now 
afTembled  in  Jerujalem  at  the  Paflbver. 

Let  us  next  take  a  View  of  the  Behaviour  of 

*  Matt.  xxi.  17.       Mar.  xi.  11.     Joh.  xii.  36.         " 'H»  ^e 

TO  o^oi  Tfl  ti^Xisfxttor  '^Xcuuu   Luk,  xxi.  37.     Comp.  Matt.  xxi. 
17.    Mar.  xi.  11,  12. 

the 


266      A  View  of  our  Blejfed  Saviour  s  Minijlry. 

the  Chief  Pr lefts y  and  PharifeeSy  on  this  Occafion. 
They  were  (as  we  have  feen)  highly  enraged, 
when  they  faw  this  triumphant  Proceffion.  They 
had  juft  before  refolved  to  put  Jejus  to  Death  ;  but 
they  were  at  a  Lofs  how  to  c^ry  this  Refolution 
into  Execution.  The  fame  Reafons,  which  had 
hitherto  reftrained  them  from  touching  him,  were 
flill  in  Force.  They  faw  the  "jjhole  World  gone 
after  him,  and  the  People  more  attached  to  him 
than  ever,  and  therefore  w^re  afraid  to  feize  on 
him.  "  Thty  fought  to  deftroy  hiiUy  (fays  St.  Luke) 
and  could  not  find  what  they  might  do  ;  for  all  the 
People  were  very  attentive  to  hear  him.  *  fVhen  they 
fought  to  lay  Hands  on  him,  (fays  St.  Matthew)  they 
feared  the  Multitude,  hecaufe  they  took  him  for  a  Pro- 
phet. Another  Reafon,  which  tied  their  Hands, 
was  the  Want  of  Matter  of  Accufation  a^ainll 
him.  They  could  find  no  Proof  of  any  criminal 
Offence,  and  therefore  they  had  Rccourfe  to  Sub- 
til ty,  p  and  took  Counfel  how  they  might  entangle  him 
in  his  Talk.  'J  They  watched  him  (fays  St.  Luke)  and 
Jent  forth  Spies,  which  fhould  feign  thcmjelves  juft 
Men,  that  they  might  take  hold  of  his  Words,  that  Jo 
they  might  deliver  him  unto  the  Power  and  Juthority 
of  the  Governor.     But  he  (as  we  fhall  prefently  fee) 

"  Luk.  xix.  47,  48.         "  Malt.  xxi.  ^6.  p  Mai:,  xxii. 

15.         *;  Luk.  XX.  20. 

eluded 


A  View  of  our  Blejfed  Saviour  s  Minijlry      267 

eluded  all  their  Artifices  with  moft  admirable  Wif- 
dom  and  Dexterity. 

But  to  return  to  oui"  Lori,  whofe  triumphant 
Entry  into  Jerufalem  had  furpriied  the  whole  City, 
and  alarmed  his  Enemies.  '  His  Fame  had  alfo 
reached  the  Ears  of  certain  Greeks^  '  or  Profelytes 
of  the  Gate,  who  came  up  among  the  reft  to  worjhip 
at  this  Feaft,  They  had  probably  heard  of  our  Sa- 
viour's Miracles,  and  were  deftrous  to  fee  him,  to  be 
admitted  into  hisPrefence,  and  have  a  perfonal  Con- 
ference with  him.  This  their  Defire  they  fignified  to, 
Philip.  Philip,  imagining  that  there  might  be  fome 
Difficulty  in  the  thing,  as  they  were  Heathens,  and 
uncircumcifed  Perfons,  ^Y?i  Qon^uhcd  Andrew  ;  and 
they  both  agreed  to  mention  their  Requeft  to  Je- 
Jus,  Our  Lord,  well  knowing  that  any  Encourage- 
ment, which  he  could  give  to  thefe  Greeks,  would 
give  Offence,  and  probably  occafion  fome  Difturb- 
ance,  puts  them  off  with  a  general  Anfwer,  and,  by 
retiring  to  Bethany  privately,  hid  hvmjelf  from  them, 
and  avoided  their  Importunity,  and  that  of  others. 
He  anfwered  them,  faying  —  '£^ma:.5?i'  «  o^pct —  *  ^e 
Hour  is  cdming  when  the  Son  of  Man  Jhall  be  glorified. 
"  What  was  faid  juft  before  of  our  Lord's  riding  on 

'  Joh.  xii.  20,  &c.  '  See  Hammond,  Grotii  Annot.  *  The 
Perfeft  Tenfe  is,  according  to  the  Hebreiv  Idiom,  ufed  in  a 
Future  Senfe.  Thus  Joh.  xx.  17.  OlVw  yx^  «»«€(€<>£««  Tfot 
ror  UxTt^ac  fjtn — /  Jhali  not  yet  afcend  to  my  Father.  Sec  GlaJJ', 
Philol.  Sacr,  Lib.  iii.  Trad.  3.  Can.  46.     "  See  above  p.  59. 


268       A  View  of  our  BleJJed  Saviour  s  Minijlry. 

the  Ajsy  may  perhaps  not  improperly  be  applied 
here — T^heje  things  underftcod  not  his  Di/ciples  at  the 
firjl.  They  might  poffibly  fo  far  underfland,  that  he 
was  willing  to  decline  the  Honour  defigned.  "Hhe 
Hcury  he  tells  them,  wasjoonto  come^  whenhejhould 
be  glorified,  and  then  he  leaves  them  to  conclude,  he 
fhould  receive  Greeks,  as  well  as  Jews  -,  but  his 
Death,  lie  intimates,  was  firft  to  intervene  :  As  a 
Grain  of  Wheat  muft  firft  be  buried  in  the  Groundy 
and  die,  before  it  can  flourifh,  and  bring  forth  Fruity 
fo  he  would  fuggeft,  that  he  mud  firft  die,  before 
his  Kingdom  rtiould  come  with  Glory,  And  the 
fame  p'ate  muft  alio  his  Followers  expert  :  They 
muft  prepare  for  Perfecution  and  Death  here,  and 
muft  expedt  Honour,  not  here,  but  with  himjn  the 
next  World.  Whilft  he  was  thus  difcourfing  of 
his  own  Death  and  Sufferings,  a  natural  Horror 
of  his  approaching  Paflion  fcizes  on  him,  and  he 
breaks  out  into  this  patJietick  Exclamation — AW 
is  my  Soul  troubled,  and  what  jlall  I  fay '^  Father, 
fave  me  from  this  Hour :  But  for  this  Caufe  came  I 
unto  this  Hour.  Father,  glorify  thy  Name.  *  He 
was  anfwered  by  a  Sound  of  Thunder,  and  an 
articulate  Voice  from  Heaven,  faying,  I  have  both 
glorified  ity  and  will  glorify  it  again.  This 
greatly  furprifed  the  People  i  fome  took  No- 
tice only  of  the  Thunder  j  others  plainly  heard  the 

*  Sec  HammcaJf  Grc/ii  Anno;. 

Voiit\ 


A  View  of  our  Blejfed  Saviotirs  Minijlry,       269 

Voice  ^  2.nd. /aid.  An  Angel /pake  to  him.     Jefus  told 
them,  that  this  Voice  came  not  becaufe  of  him,  hut  for 
their  Sakes  \    that  now  was  the  Judgement  of  this 
JVorldy  and  that  now  the  Prince  of  this  World y  the 
Devil,  who  had  feduced  the  Heathen  World  to 
Idolatry,  fhould  he  caft  out.     He  adds,  that  when  he 
was  lifted  up  from  the  Earth  —  la.v  u\,u^Z  U  t7\^  >««■  — 
be  Jhould  draw  all  Men  unto  him.     The  Word  l\a 
feems  here  to  have  a  peculiar  Signification,  and 
the  fame  it  feems  to  bear  Job.  iii.  14.    viii.  28. 
"  It  is  obferved  by  learned  Men,  that  the  Hebrew 
Word  P^pt,  which  fignines  to  ere5fy  or  lift  up,  figni- 
fies  in  the  Chaldee,  and  Syriack,  to  hang,  or  crucify ; 
and  that  the  Word  {<£3»pT,  derived  from  thence, 
fignifies   a   Crofs,      It  is  reafonable   therefore  to 
think,  that  the  Word,  which   our  Saviour  made 
Ufe  of  in  the  Language  then  fpoken,  fignified 
not  barely  to  lift  up,  but  to  lift  up  on  the  Crojs  ;  and 
if  fo,  this  was  in  diredl  Terms  foretelling  his  Cru- 
cifixion :  And  fo  the  Evangelifl  himfelf  explains 
it — This  hejaid,fignifying  what  Death  he  Jhould  die. 
And  fo  alfo  the  People  underftood  him — IVe  have 
beard  out  of  the  Law  that  Chrifl  ahideth  for  ever ; 
and  how  fayeft  thou,   The  Son  of  Man  muft  he  lifted 
up  ?  Who  is  this  Son  of  Man  ?     It  is  alfo  a  plain 
Predidtion  of  the  Calling  of   the  Gentiles.     He 

"  SceGrefius  on  Joh.  iii.  14.     xii.  32.  Bochart  Hierozoicon, 
Tom.  ii.  Lib   3.  Cap.  13.  p.  4.26.     Buxtorf.  Lexic.  Chald. 

forelhews 


270       A  View  of  our  Blejjed  Saviour  s  Minijlry. 

forefhcws,  that  after  his  Crucifixion  he  Jhould  draw 
draw  all  Men  unto  him,  Greeks  as  well  as  Jews. 
But  to  their  Queflion  he  would  not  give  any  di- 
red  Anfwer,  but,  fpeaking  of  himfelf  under  the  Si- 
militude of  Light,  gave  them  to  underftand,  that 
he  ihould  continue  but  a  little  while  with  them  ; 
and  that  they  ought  to  make  good  life  of  that 
Ihort  Time.  And  having  thus^^te,  he  departedy 
and  did  hide  himfelf  from  them, 

y  The  Evangeliftobferves  on  thisOccafion,  that 
though  he  had  done  fo  many  Miracles  before  them,  yet 
they  believed  not  on  him.  And,  though  this  may 
appear  very  ftrange,  yet  fome  probable  Accounts 
may  be  given  of  this  their  Unbelief.  The  Mira- 
cle of  Lazarus' s  Refurreclion  had  very  much  en- 
gaged the  People  in  his  Favour.  They  attended 
him  (as  we  have  feen)  into  Jerufalem,  with  loud 
Acclamations,  and  proclaimed  him  their  Meffiah, 
and  King.  Had  he  aimed  at  temporal  Dominion^ 
he  could  never  have  had  a  fairer  Opportunity.  This 
was  what  his  Enemies  feared ;  nor  would  either  Im- 
poftor,  or  Enthufiaft,  have  negledled  fuch  an  Op- 
portunity. But  he  gave  but  very  little  Encourage- 
ment to  thefe  his  zealous  Votaries  ;  on  the  contrary 
withdrew  himfelf,  and  avoided  them.  Nor  did 
he  feem  forward  to  accept  of  a  Crown ;  nor  did  he 
feed  them  with  Promifes  of  Profperity,  and  Vic- 
tory ;  but  on  the  contrary,  foretold  the  Deftrudion 

7   loh.  xii.  37,  ^^ic. 

of 


A  View  of  our  Blejjed  Saviour  s  Mwi/lry.         271 

of  their  City,  and  his  own  Sufferings  and  Death. 
They  could  not  relifh  thefe  myflerious  Difcourfes; 
tliey  could  not  bear  to  hear  of  a  crucified  Saviour, 
of  a  Son  of  Man,  who  was  to  I?e  lifted  up  :  Their 
Heads  were  full  of  a  temporal  Meffiahy  who  Ihould 
lead  them  to  Battle,  and  free  them  from  the  Ro^ 
man  Yoke.  This  was  what  blinded  their  Eyes,  and 
hardened  their  Hearts,  But  however,  the  Miracles 
he  wrought  were  not  without  their  Effed :  Not 
only  among  the  Multitude,  but  among  the  chief 
Rulers  alfoy  many  believed  on  him  ;  but  they  dared 
not  profefs  their  Belief,  for  Fear  oihting  put  out 
of  the  Synagogue.  ""  The  Pharijees  and  Rulers  had 
denounced  the  Sentence  of  Excommunication 
againft  all  who  confejfed  that  he  was  the  Chriji ;  and 
this  was  a  powerful  Reftraint  upon  all  fuch,  as 
valued  their  Reputation,  or  their  worldly  In- 
tereft. 

*  Next  Mornings  as  our  Lord  was  coming  from 
Bethany  to  Jerufalem,  he  was  hungry ,  and  feeing  a 
Fig-tree  afar  off  having  heaves,  he  came,  if  haply  he 
might  find  any  thing  thereon.  ^  The  ufual  T^ime  of 
ripe  Figs  was  not  yet  come.  But  in  that  Climate, 
it  is  ufual  for  fome  forward  and  vigorous  Trees,  to 
yield  a  few  ripe  Figs  fome  Weeks  before  the  full 
Seafon.  As  therefore  the  Fruit  of  this  Tree  in 
thofe  Countries  always  precedes  the  Leaves,  and 

•  Joh.  ix.  22.  »  Matt.  xxi.  !  8,  5:c.  Mar.  xi.  i  :,  &-c. 
^  See  ShaxJ'i  Travel?!  p.  ^^-o. 

as 


272       A  View  of  our  Blejfed  Saviour  s  Minijlry. 

as  tliis  Tree  appeared  flourifliing,  and  full  of 
Leaves y  owv  Lord  hoped  to  find  fome  Fruit  on  it  to 
fatisfy  his  Hunger,  ^ut finding  nothing  thereon  hut 
Leaves  only,  he /aid.  Let  no  Fruit  grow  on  thee  hence- 
forward for  ever.  And  prefently  the  Fig-tree  wi- 
thered away.  This  A6lion  was  certainly  defigned 
to  prefignify  the  Dellnj6tion  of  the  Jewijh  Nation, 
which  like  this  Tree,  pretended  to,  and  promifed, 
hiuch  Fruit,  but  was  found  barren  and  unprofita- 
ble, and  was  therefore  under  a  Curfe  ;  though  the 
prefent  Ufr  which  our  Saviour  made  of  it,  was 
to  fhew  the  Power  of  Faithy  and  Prevalency  of 
Prayer. 

^  'The  Chief  Priejls  and  Elders,  being  (as  we  have 
(q^d)  highly  offended,  and  enraged,  at  his  open 
and  bold  Proceeding,  fought  all  Means  to  enfnare 
hinn.  The  firil  Attempt  they  made  was  in  the 
Tempky  where  they  foiuid  him  teaching  the  People, 
and  preaching  the  Gofpel.  They  came  upon  him 
therefore,  and  aflvcd  him  by  what  Authority  he  did 
thcfe  Things,  and  who  gave  him  Authority  to  do  thefe 
Things,  By  thefe  Means  they  hoped  either  to  ac- 
cufe  him,  as  preaching,  and  ailing,  without  pro- 
per Authority,  or  clfe  to  draw  from  him  fome  ex- 
plicit Declaration  who  he  was,  which  they  might 
lay  hold  on.  But  he  very  artfully  declined  giv- 
ing them  a  direct  Anfwer.  He  defired  firll  to  afk 
chem  one  Qiieflion— Ti;^  Bapttfm  of  John  whence 

*  Matt.  xxi.  23,  &c.     Mar.  xi.  27,  .Sec.       Luk.  xx.  i,  &c. 

was 


A  View  of  our  Blejfed  Saviour  s  Minijlry.       273 

was  it  ?  from  Heaven^  or  of  Men  ?  To  this  Qiief- 
tion  they  did  not  know  what  to  anfwer.  They  had 
not  admitted  John  for  a  Prophet;  and  therefore 
they  could  not  fay  that  his  Commifllon  was  from 
Heaven  without  condemning  themfelves  :  And  they 
dared  not  fay  //  was  of  Men ;  for  this  would  offend 
the  People^  who  in  general  held  him  as  a  Prophets 
Their  Anfwer  therefore  was,  that  they  could  not  tell, 
Jefus  vt^\\Q(\  — Neither  tell  I  you  by  what  Authority 
I  do  thefe  things.  A  very  prudent  Way  this  of 
dealing;  with  thde  Men.  He  catches  them  in  the 
like  Dikmma,  which  they  had  fought  to  bring  him 
into  ;  and  as  hereby  he  waved  giving  them  an  ex- 
plicit Anfwer,  fo  at  the  fame  Time  he  gave  them 
a  good  Reafon  why  they  ought  to  expe6l  none. 
John  had  given  them  fufficient  Proof  of  his  being 
a  Prophet,  and  yet  they  obftinately  perfifled  in 
Unbelief  •,  and  therefore  our  Lord  had  little  Rea- 
fon to  hope  they  would  be  fatisfied  with  any  De- 
claration, which  he  could  make  of  the  Authority, 
by  which  he  adled.  He  then  by  a  Parable  of  a 
Father  and  his  two  Sons^  draws  from  them  a  Con- 
feffion,  that  a  repentant  Sinner  was  preferable  to  a 
falfe  Hypocrite.  He  applies  this  home  to  them,  and 
tells  them,  that  the  Publicans  and  the  Harlots  would 
go  into  the  Kingdom  of  God  before  them  %  would  be 
more  ready  to  receive  the  Meffiah.,  and  were  better 
prepared  to  be  his  Subjeds,  than  they.  For  the 
Publicans  and  the  Harlots  believed  John  the  Preacher 
S  of 


274        ^  View  of  our  Blcffed  Saviour  s  Minijlry, 

of  Right eoufnefs  -,  but  they  refufed  to  acknowledge 
him,  and  (till  perfifted  in  their  Unbelief. 

But  it  was  uiual  with  our  Lord^  when  he  avoided 
declaring  openly  who  he  was,  by  way  of  Payable^ 
or  Ibme  fuch  covert  Method,  to  give  fufficient  In- 
timations of  what  he  did  not  choofe  to  lay  in  diredt 
and  explicit  Terms.  To  this  Purpofc  he  added 
two  Parables,  ^  The  firfl  was  of  an  Houfeholder^ 
which  planted  a  Vineyard^  oid  let  it  out  to  Hufband- 
men^  and  went  into  a  far  Country.  And  when  the  Time 
of  the  Fruit  drew  near^  he  fent  his  Servants  to  receive 
the  Fruits  of  his  Vineyard,  But  the  Hufbandmen  took  his 
Servants^  and  beat  one^  and  killed  another^  andfioned 
another.  But  lafl  of  all  he  fent  unto  them  his  Son^  fay- 
ing^They  will  reverence  my  Son,  But  him  2M0  they 
caught^  and  cafi  him  out  of  the  Vineyard^  andjlezv  him. 
Our  Lord  then  afked  them,  what  the  Lord  of  the 
Vineyard  would  do  unto  thofe  Hufbandmen  ?  I'hey, 
cither  not  at  firfl  perceiving  his  Drik,  or  com- 
pelled by  the  Force  of  Truth,  anfwered,  that  he 
would  miferably  deflroy  thofe  wicked  Men,  and  let  out 
his  Vineyard  unto  other  Hufbandmen^  who  would  ren- 
der him  the  Fruits  in  their  Seajons.  But  when  he 
applied  this  more  plainly  to  them,  and  told  them, 
that  the  Kingdatn  of  Codfloould  be  taken  from  tbem, 
and  given  to  a  Nation  bringing  forth  the  Fruits  there- 
of, they  faid,  God  forbid.     Jefus  replied  —  '  IV hat  is 

*  Matt,  xxi,  33,  ScQ.      Mar.  xii.  i,  Lc.      Luk.  xx.  9,  c^c. 

•  Pfal.  cxviii.  22. 

this 


A  View  of  our  Blejjed  Saviour  s  Minijtry,       27  c 

this  then  that  is  "joritten^  The  Stone  which  the  Builders 
reje6led^  the  fame  is  become  the  Head  of  the  Corner  ? 
Whofoever  fJoall  fall  upon  that  Stone  fij all  be  broken  •, 
but  on  whomfoever  it  (hall  fall^  it  will  grind  him  to 
Powder,  Tlie  Application  of  all  this  was  very- 
obvious  \  and  the  Chief  Priefls  and  Pharifees  but 
too  plainly  underftood  him,  and  knew  that  he  had 
fpoken  the  Parable  againft  them,  f  The  People  of  If- 
rael  are  frequently  in  the  Prophets  compared  to  a 
VinCy  and  a  Vineyard,  Ifujah  in  particular  profe- 
cutes  this  Similitude  at  large,  and  explains  himfelf, 
faying,  The  Vineyard  of  the  Lord  of  Hofis  is  the  Houfe 
of  Ifrael',  and  from  this  PafTage  of  Ifaiah  many  of 
the  Circumftances,  and  very  Words  of  this  Para- 
ble are  borrowed.  By  the  Wickednefs  of  thefe 
Hufbandmcn^  is  pointed  out  the  rebellious  Difpofi- 
tion  of  the  Jews  in  rejedting,  and  perfecuting  the 
Prophets,  which  were  fent  to  them,  and  particu- 
larly the  Obflinacy  of  the  Chief  Pricfis  and  Pharifees 
in  not  believing  John  the  Baptifi.  His  own  Death 
is  alfo  here  foretold  ;  and  the  Rejedlion  and  De- 
ftru6lion  of  the  Jewifh  Nation  not  only  reprefented 
in  the  Parable,  but  denounced  in  plain  Terms, 
His  own  Divine  Commiflion  and  MefTiahfhip  is 
alfo  clearly  pointed  out :  He  gives  them  to  un- 
derftand,  that  he  vf^sfent  to  them  by  God-,  that  he 

^  If.  V.  1,  &c.     xxvii.  2,  kc.      Jer.  ii.  21.      Ezck.  xv.  6. 
xvii.  6,  &c.     xix.  10,  &c,     Hof.  x.  i.     Pfal.  Ixxx.  8,  Sec. 

S  2  was 


276       A  View  of  our  BleJJed  Saviour  s  Minijlry. 

was  the  Only  Son  of  God ;  that  he  was  the  Stcne^ 
which  i\\o\\g\\  rejected  by  the  Builders^  fhould  become 
the  Head  of  the  Corner ;  and  that  he  fhould  feverely 
punifli  thole  who  rejedled  him.  Thus  does  he  tell 
them  plainly  enough,  though  under  the  Cover 
of  a  Parable,  by  what  Authority  he  did  thefe 
things, 

«  In  another  Parable  he  compared  the  Kingdom  of 
Heaven  to  a  certain  Kingy  which  made  a  Marriage  for 
his  Son^  and  fent  his  Servants  to  call  them  that  were 
bidden  to  the  IVedding.  But  they  made  light  of  the  In- 
vitation. Some  of  them  went  their  Ways  zbout  their 
other  Affairs ;  and  the  Remnant  took  his  Servants, 
and  intreated  them  fpitefully,  andjlew  them,  ^he  King 
feverely  punifhed  thefe  ungrateful  Men  ;  he  fent 
forth  his  Armies^  and  deftroyed  thofe  Murderers^  and 
burnt  up  their  City,  And  he  fent  out  his  Servants 
into  the  High-ways  \  and  from  thence  furnifhed  his 
IVedding  with  Guejis  of  all  Sorts,  as  many  as  they 
founds  both  bad  and  good.  But  one  of  thefe  appear- 
ing at  the  Fead  without  a  PVedding-garment^  he  or- 
dered him  to  be  bound  Hand  and  Footy  and caft  into 
outer  Darknefs.  This  Parable  is  nearly  the  fame 
as  ^  lie  had  delivered  before  on  another  Occafion, 
though  with  fome  Variations  fuitable  to  the  prefent 
Circumilances.  Like  the  former  Parable  it  fcts 
torch  his  Authority ^Tind  Divine  Miflion.     It  plainly 

*  Matt   xiii.  I,  ^c.         ^  Lult  xiv,  16. 

enough. 


A  View  of  our  Blejfed  Saviour  s  Minijlry,       277 

enough,  though  covertly,  fignifies,  that  the  Kingdom 
of  Heaven^  that  is,  the  Times  of  the  Mejfiah^  was 
then  come  ;  that  he  was  that  Meffiah^  the  Sm  of  God  \ 
that  great  was  the  Sin  of  the  Jews  in  rejeding  him, 
and  fevere  would  be  their  PuniQiment  •,  th-^y  ihould 
be  defiroyed^  and  their  City  burnt  up  •,  that  in  their 
Room  others  fhould  be  called,  all  Men  promilcu- 
oufly,  both  bad  and  good  \  but  that  among  thole  who 
Ihould  be  called^  none  Ihould  be  chofen  and  ac- 
cepted, but  thofe  who  came  with  proper  Difpofi- 
tions  of  Mind.  This  was  the  plain  Meaning  of 
thefe  Parables^  fo  plain,  that  his  Enemies  could 
not  but  underftand  hixn.  They  perceived  that  he 
[pake  of  them  ;  but,  as  they  could  not  lay  hold  of 
his  Words,  fo  they  were  reftrained  by  the  Fear  of 
the  People  from  offering  him  any  Violence. 

*  They  had  therefore  Recourfe  to  Subtilty  and 
Artifice,  and  took  Counfel  how  they  might  entangle 
him  in  his  Talk.  By  putting  captious  Queltions, 
they  were  in  Hopes  that  they  might  draw  fome- 
thing  from  him,  which  would  either  offend  the 
People,  or  give  them  an  Opportunity  of  deHvering 
him  unto  the  Power  and  Authority  of  the  Governor. 
Their  Management  herein  was  very  artful.  The 
Pharifees  did  not  come  in  a  Body,  or  fend  any  of 
the  chief  of  their  Sed,  but  fent  forth  Spies^  fome  of 

■  '  Matt.  xxii.  15,  &c.  Mar.  xii.  13,  &c.  Luk.  xx.  20, 
&c.  See  Hafnmondt  Grotii  Annot.  Locke  on  Chriilianiry,  p. 
134,  &C. 

S  J  their 


278       A  View  cfour  Bleffcd  Saviour  s  Minijlry, 

thtir  Difciples,    {certain  of  the  Pbarifees^    fays  St. 
Mark),  Perfons  probably  unknown  to  Jefus.  Thefe, 
alTociating  themfclves  v/ith   fome  of  the  IJercdians^ 
came  to  him,  pretending  themfelves  to  bcjufl  and 
confcientious  Perfons,   Admirers   of  him  and  his 
Dodlrine  -,  who  looked  on   him  as    a  Teacher  fent 
from  God,  and  defired  to  be  refolved  in  an  impor- 
tant  Cafe   of  Confcience  ;    doubting  not  but   he 
wouki  fpeak  his  Mind  freely,  as  one,  -who  regarded 
not  the  Perfons  of  Men,   hut  taught  the  Way  of  God 
truly,  without  Fear,  or  Affedlion.     With  this  infi- 
dious  Compliment  they  put  to  him  the  Qiieition, 
whether  /"/  "juere  lawful  to  give  T^ribute  unto  Cafar,  or 
not.     The   better   to  underlland  the  Drift  of  this 
Q^ieftion,  we  muft  confider,  that  the  JewifJo  People 
bore  the  Reman  Yoke  with  great  Reludance  :   They 
looked  upon   themfelves  as  the  peculiar  People  of 
God,  a  free-born  Nation,  which  ought  ro  be  fubje6t 
to  no  foreign  Power :    And  confequently,  the  Ge- 
nerality of  the  People,   and  particularly  the  Phari- 
fees,   looked  upon  the  Roman  Government  as  an 
Ufurpation,  and  held  the  Exadion  of  Tribute  to 
be  an  unlawful   Demand.     But,   as  Hercd  and  his 
Family  had  been  made  Kings   by  the  Favour  of 
the  Romans,   and  enjoyed  their  Power  under  their 
Protedlion,   as   a  Fief  from  them,   they  and  their 
Adherents   acknowledged   the    Roman  Authority  : 
And,  after  their  Dominion   was  at  an  End,   there 
ftiil  remained  fome  of  their  Adlierents,  who  were 

called 


A  View  of  our  Blejfed  Saviour  s  Minijlry.        279 

called  Herodians^  who  retained  the  fame  Opinions, 
and  courted  the  Favour  of  the  Romans,  With 
thefe  Perfons  the  Pharifees  combined, ''  (as  they  had 
before  done  for  the  like  Piirpofe)  tliat  they  might 
the  more  effedlually  entrap  Jefus^  being  ready,  one 
or  other  of  them,  to  accufe  him,  which  Way  foever 
he  fliould  anfwer.  !f  he  had  faid  that  they  ought 
to  pay  Tribute  to  C^far^  this  they  thought  would 
alienate  the  AfFedlions  of  the  People  from  him, 
who  paid  Tribute  with  great  Regret.  Befides,  as 
this  would  be  allowing  the  Romans  to  be  their 
lawful  Governors,  it  would  be  in  Effe6t  difowning 
himfelf  to  be  their  King,  and  Deliverer,  whereby 
they  thought  he  would  contradid  what  his  Car- 
riage and  Do(5lrine  feemed  to  aim  at,  and  convince 
the  People  that  he  was  not  their  Mejfiah.  On  the 
other  Hand,  had  he  anfwered  that  it  was  not  lawful 
to  pay  Tribute  to  C^efar^  they  would  have  had,  what 
they  had  been  long  feeking  for,  fomething  out  of 
his  own  Mouth,  which  would  have  fupported  an 
Accufation  before  the  Roman  Governor.  But  Jefus 
immediately  perceived  their  Craftinefs,  and  very  dex- 
teroufly  eluded  their  Artifice.  He  faid  to  them^  Why 
tempt  ye  me^  ye  Hypocrites  ?  Shew  me  the  Tribute- 
Money,  And  they  brought  unto  him  a.  Fenny ^  the  Ro'» 
man  Denarius^  a  Coin  then  current  among  the  Jews^ 
and  in  which  the  Tribute  was  ufually  paid.     He 

^  See  Mar.  iii.  6. 

S  4  then 


2  8  o       A  View  of  our  Blejfed  Saviour  s  Minijlry . 

then  afked  them>  JVfjofe  Ima^e  and  Superfcription  hath 
It  ?  They  anfwercd^  Cdcfar's :  Then  faith  he  unto  them^ 
Render  therefore  unto  Cafar  the  things  that  are  Cafar*s^ 
and  unto  God  the  things  that  are  God's,  By  this  wife 
Aufwer  he  quite  difappointed  thefe  artful  Spies, 
He  taught  them  the  IVay  of  God  truly,,  and  fiiewed 
them  the  Neceflity,  and  Realbnablencfs,  of  fubmit- 
ting  to  the  Powers,  which  God  had  let  over  them, 
but  in  fuch  Terms  as  could  give  no  Offence,  and 
as  they  could  make  no  Advantage  of.  He  leaves 
untouched  the  Point  concerning  the  L.awfulnefs 
of  the  Roman  Government;  but  proves  by  a  fami- 
liar, and  undeniable  Argument,  that  Government, 
and  Protedfion,  by  whatever  Hand  it  is  adminif- 
tered,  demands  Tribute  in  Return  \  and  admo- 
nifhes  them  to  mind  their  Duty  to  God,,  and  not 
concern  themfelves  in  Affairs  of  Government.  And 
they  could  not  take  hold  of  his  fVords  before  the  People  \ 
and  they  marvelled  at  his  ii^Juer^  and  held  their 
Peace,  It  is  obfcrvable,  that  notwithflanding  this 
prudent  Anfwer  of  our  Lord^  '  yet  one  of  the  Ar- 
ticles of  Accufation  againfl  him  was,  that  \\t  forbad 
to  give  Tribute  to  dcfar^  which  plainly  fhevvs  what 
life  they  intended  to  make  of  it,  if  he  had  given 
them  fuch  an  Anfwer  as  they  cxpedfed. 

"  The  next  Attack  our  Lord  met  with  was  from 

^  Luk.  xxiii.  2.  ■  Matt.  xxii.  23,  &c.       Mar.  xii.  18, 

Arc.     Luk.  XX.  27,  &c.      Scl  Hamf/unit,  Grofii  Annot.     Til/of- 
/on*j  Scimon  on  Luk.  xx.  37,  38. 

the 


A  View  of  our  Blejfed  Saviour  s  Minijiry.      281 

the  Sadducees,  who  believed  not  in  any  future  State, 
and  thought  to  puzzle  our  Lord  by  a  Cafe  ot  a 
fVoman,  who  had  /even  Brethren  fuccelTively  to  her 
Hufbands  •,  upon  which  Cafe  they  put  the  Qiief- 
tion  to  him — Wboje  Wife  JJjall  Jhe  be  of  the  Seven  in 
the  Refurre^ion?  This  might  be  a  difficult  Quef- 
tion  to  the  Jcws^  and  pofTibly  to  the  Pharifces^ 
who  feem  to  have  had  but  imperfe6t  Notions  of  a 
Future  State.  But  our  Lord  with  great  eafe  re- 
folves  the  Qiiellion,  by  fliewing  the  different  State 
of  Men  in  this  World,  and  in  the  other.  He  ufes 
here  no  Ambiguity  of  Speech,  but  expreffes  him- 
felf  in  the  mod  plain  and  explicit  Terms  :  He  faid 
unto  them^  Te  do  err^  not  knowing  the  Scriptures^  nor 
the  Power  of  Gcd.  The  Children  of  this  World  marry ^ 
and  are  given  in  Marriage.  But  they,  which  f/oall 
he  accounted  worthy  to  obtain  that  Worlds  and  the 
Refurretlion  from  the  Bead^  neither  marry ^  nor  are 
given  in  Marriage.  Nor  does  he  barely  alfert  this 
Do(5lrine,  but  he  gives  a  plain  and  fubdantial  Rea- 
fon  for  it,  becaufe  they  cannot  die  any  rnore^  but  are 
as  the  Angels  of  God  in  Heaven,  in  this  World, 
where  Men  go  off,  and  die  continually.  Marriage 
is  neceffary  to  continue  a  SuccelTion  of  Mankind. 
But  in  the  World  to  come,  where  none  die  any 
more^  but  all  of  us  fhall  be,  like  the  Angels^  im- 
mortal, the  Reafon  of  Marriage  will  ceafe,  inaf- 
much  as  there  will  be  no  Occafion  for  any  farther 
Supplies.     But  our  Lord.^  not  content  with  giving 

a  full 


282       A  View  of  our  BleJJed  Saviour  s  Minijlry, 

a  full  Anfwer  to  their  Objc6lion,  and  taking  away 
the  Ground  and  Foundation  of  it,  proceeds  to 
prove  a  Future  State,  by  an  Argument  drawn 
from  Mojes^  Writings,  and  fuch  an  Argument  as 
was  mofl:  appofite  to  the  prefent  Purpofe  and  Occa- 
fion,  and  to  the  Perfons  with  whom  he  had  to  deal. 
The  Sadducees  profcfled  a  particular  Veneration  for 
Mcfcsh  Writings,  and  their  Objecflion  was  founded 
on  a  Cafe  drawn  from  his  Writings,  as  if  they 
would  thereby  infmuate,  that  Mofes  himfelf  was  in 
their  Sentiments.  Our  Lord  therefore  anfwers  them 
by  an  Argument  drawn  from  the  Books  of  Mofes : 
Now  that  the  Bead  are  rnifed^  even  Mofes  fhewed 
at  the  Bufh^  when  he  calleth  the  Lord  the  God  of 
Abraham^  the  God  of  Ifaac^  and  the  God  of  Jacob, 
For  he  is  not  a  God  of  the  Dead^  but  of  the  Living  ; 
for  all  live  unto  him. — Even  Mofes — Mofes  himfelf, 
whom  you  fo  juftly  efteem,  and  under  whofe  Au- 
thority you  would  flicker  yourfelves,  plainly  teaches 
a  Future  State.  For  he  introduces  God^  as  faying 
—  I  am  the  God  of  Abraham^  &c. — long  after  the 
Death  of  thofe  Patriarchs.  "  It  is  plain  therefore 
that  thefe  Patriarchs  were  then  exifling  -,  for  God  is 
not  a  God  of  the  Dead,  but  of  the  Living  :  It  follows 
that  the  Soul  furvives  the  Body,  and  Perfons  dill 
continue  to  exifb,  and  live  unto  God,  after  their 
Body  is  laid  in  the  Duft  :    If  thefe  Patriarchs  were 

"  Exod,  iii.  6. 

Utterly 


A  View  of  our  Blejfed  Saviour  s  Minijlry .       283 

utterly  perifhed,  both  Soul  and  Body,  and  were 
turned  into  Duft,  never  to  revive  again,  God  could 
with  no  Propriety  be  calle.i  their  God,  The  Dufl 
could  not  be  called  Abraham,  Ifaac,  or  Jacob  j  nor 
could  it  be  entitled  to  any  Privileges.  This  Ar- 
gument concluded  ftill  more  ftrongly  againft  thefe 
Sadducees^  as  they,  and  all  the  Jews  held  Abraham^ 
IJaaCy  and  Jacob  in  the  highefl  Veneration  •,  and, 
as  the  Lxpreflion  of  God's  being  the  God  of  any 
Perfon,  imported  in  the  Language  of  Scripture^ 
and  in  the  Notions  of  the  Jews,  fome  peculiar 
Privilege  and  Advantage  belonging  to  that  Perfon. 
Since  therefore  °  God  not  only  promifed  Abraham  to 
be  a  God  unto  him,  and  to  his  Seed  after  him,  but  is 
peculiarly  diftinguilhed  by  this  Title  of  the  God  of 
Abraham,  Ifaac,  and  Jacob,  many  Years  after  tiiey 
were  laid  in  their  Graves,  ^  and  this  is  faid  to  be 
his  Name  for  ever^  and  his  Memorial  unto  all  Gene- 
rations,  it  was  plain  that  they  were  ftill,  even  after 
Death  under  Go^s  Protedlion,  and  entitled  to  fin- 
gular  Privileges,  and  BlefTmgs.  Efpecially,  if  it 
be  confidered,  that  thefe  Patriarchs  did  not  enjoy  in 
this  World  fuch  fingular  Advantages  above  other 
Men,  as  this  Promife  imports  :  1  They  confeffed  (as 
the  Apoflle  argues)  that  they  were  Strangers  and  Pil- 
grims on  the  Earth,  and  that  few,  and  evil,  were 
the  Days  of  their  Life,    As  therefore  they  expeded, 

'^  Gen.  xvii.  7.         p  Exod.  iii.  I  5.         s  Heb.  xi.  13,  &c. 
Gen  xlvii.  9. 

and 


284       A  View  of  our  BleJJcd  Saviours  Minijlry. 

and  defired  a  better  Ccun^ry,  that  is  an  heavenly^  fo 
Ccd  was  not  afioamtd  to  he  caded  their  God^  becaufe 
he  had  prepared  for  them  a  City^  and  Houfe  eternal 
in  the  Heavens,  This  Argument  put  the  Sad- 
ducees  to  Silence.  The  Pharifecs  too  could  not 
but  applaud  his  Anfwer.  The  Scribes  faid^  Mafier^ 
thou  haft  well  f aid.  And  the  Multitude  were  aftonifhed 
at  his  Dothine, 

'  The  Pharifees,  we  read,  zvere  on  this  Occafion 
gathered  together.  They  were  amazed  at  his  Un- 
derftanding  and  Anfwers,  and  were  at  a  Lofs  how 
to  deal  with  him.  However  one  of  them ^  a  Lawyer^ 
or  Scribe^  thought  fit  to  try  him  with  one  more 
Qiieftion.  He  tempting  him^  ajked.  Which  is  the 
firjl  Commandment  of  all?  »  This  was,  it  feems, 
thought  a  difficult  Queflion,  and  was  much  dif- 
puted  among  their  Do6lors.  But  to  this  Qiieftion 
alfo  our  Lord  returned  a  very  plain  and  explicit 
Anfwer  :  Thou  fhalt  love  the  Lord  thy  God  with  all 
thy  Hearty  and  with  all  thy  Sou!,  and  zvitb  all  thy 
Mind.  This  is  the  firji  and  great  Commandment.  Ai:d 
the  fecond  is  like  unto  it,  Thcu  fialt  love  thy  Neigh- 
bour as  thvfelf  On  thefe  two  Commandments  hang  all 
the  Law,  and  the  Prophets.  The  Lawyer  was  ftruck 
with  the  Wifdom  of  this  Anfwer,  and  ingenuoufly 
owned,  that  he  had  faid  the  Truth  \  for  to  oblerve 

^  ?vlalt.  xxii.  34,  i^c.     Mar.  xii.  ZiS,  &:c.  *   Sec  Groiii 

Annoi. 

thefc 


A  View  of  our  Blejfed  Saviour  s  Minijlry.       285 

thefe  great  Commandments  was  more  than  all  whole 
Burnt-offerings  and  Sacrifices.  Jefus  was  pleafed 
with  this  wile  Confeflion,  and  told  him,  that  he  was 
not  far  from  the  Kingdom  of  God.  He,  who  ac- 
knowledged and  pradifed  thefe  great  Truths,  was 
well  prepared  to  embrace  his  Dodrine,  and  be- 
come his  Difciple,  Our  Lord's  Anfwers  and  Dif- 
courfes  gave  general  Satisfaction.  The  common  Peo- 
ple heard  him  gladly  •,  his  Enemies  were  confounded, 
and  defifted  from  their  Artifices,  nor  did  they  ever 
after  attempt  to  enfnare,  or  puzzle  him  with  dif- 
ficult, or  captious  ^ejlions. 

*  Our  Lord  then  thought  fit  to  put  a  Queflion 
to  them.  IVhile  the  Pharifees  were  gathered  together^ 
Jefus  afked  them^  f^y^^-S-i  ^hat  think  ye  of  Chrift^ 
whofe  Son  is  he  ?  They  fay  unto  him^  the  Son  of 
David.  He  faith  unto  them^  How  then  doth  David 
in  Sprit  call  him  Lord^  f^yi^g-i  '^he  Lord  faid  unto 
my  Lord^  Sit  thou  on  my  Right  Hand^  till  I  make 
thine  Enemies  thy  Foctfiool  ?  If  David  then  call  him 
Lord^  how  is  he  his  Son?  We  might  perhaps  better 
underfland  the  full  Import  of  this  Qiiefliion,  if  we 
were  more  thoroughly  acquainted  with  the  Notions 
and  Opinions  of  the  Pharifees  of  thofe  Days.  One 
End  we  may  plainly  fee  our  Saviour  had  in  View 
was,  to  deal  with  thefe  Pharifees  in  their  own  Way, 
to  puzzle  and  confound  them,  and  fliew  the  People 
liow   little    they   underftood    their  own   Scriptures. 

»  Matt.  xxii.  41,  kc.     Mar.  xii.  35.     Luk.  xx.  41,  Sec. 

Another 


286       A  Hew  of  our  Bleffed  Saviour  s  Mmijlry, 

Another  End  our  Lord  might  propofc,  was  to  give 
them  more  exalted  Notions  of  the  Meffiah^  to  teach 
his  Dilciples  not  to  look  on  him  as  a  mere  Man, 
but  as  the  Son  of  God^  fuperior  to  David^  who, 
though  he  came  after  David,  was  preferred  before 
him,  for  he  was  before  him.  No  one  indeed,  who 
holds  Chrifl  to  be  a  mere  man,  can  ani'wer  this 
Queftion— //^-ei;  then  doth  David  in  Spirit  call  him 
Lord?  l^hefe  Words  alfo  imply  Chrifl's  Kingdom 
to  be  a  Ipiritual  Kingdom.  Chrifl  with  regard  to 
his  human  Nature  was  inferior  to  David,  being 
bis  Son,  and  could  in  no  temporal  Senfe  be  called 
his  Lord,  who  was  dead  feveral  Ages  before  Chrifl 
was  born.  Our  Lord's  Queflion  had  its  intended 
Effe6l :  No  Man  was  able  to  anfwer  him  a  Word, 
neither  durfl  any  Alan  from  that  Day  forth  ajk  him 
any  more  ^eflions, 

■  Our  Lord,  having  thus  put  his  Adverfaries  to 
Silence,  proceeds  to  rebuke  them,  and  expofe  their 
Do(ftrincs  and  Pradlices,  with  no  fmall  Severity. 
Their  malicious  Oppofition  to  him,  and  the  many 
Corruptions,  and  Abufes  prevalent  amongll:  them, 
jullificd,  and  required  fuch  Treatment.  His  Dii- 
courfe  was  addrelTed  to  his  own  Difciples,  but  tn 
the  Audience  of  all  the  People.  He  had  often  taken 
Occafion  to  reprove  the  Hypocrify  of  the  Scribes 
and  Pharifees,  and  the  falfe  Gl'jlfes  they  put  upon 

■  Mktt.  xxiii.  I ,  &c.     Mar.  xii.  38,  t^c.     Luk.  xx.  45,  ^'C. 

the 


A  View  of  our  Blejfed  Saviour  s  Minijlry.       287 

the  Law;  ^and  not  long  before,  in  the  Houfe  of 
one  of  the  Pharifees^  he  had  charged  them  with 
nioft  of  the  Particulars  here  mentioned.  But  he 
never  before,  as  we  can  find,  expofed  their  Hy- 
pocrify.  Pride,  and  Ignorance,  in  fo  open  and 
publick  a  Manner,  as  he  did  now.  This  Freedom 
of  Speech,  as  it  had  its  other  Ufes,  fo  it  ferved  to 
haflen  on  the  great  Event  of  his  Death.  At  the 
fame  time  alfo  that  he  rebukes  thefe  Scribes  and 
Pharifees,  he  inftrudls  his  own  Difciples.  He 
teaches  them  to  beware  of  Hypocrify,  and  Pride, 
not  to  be  fond,  or  proud,  of  high  Titles  ^  not  to 
affe6l  a  Superiority  over  their  Brethren  \  but  to 
look  upon  themfelves,  however  dignified  or  dif- 
tinguiflied,  as  Fellow-Servants  under  the  fame 
Mafter^  Brethren  and  Sons  of  the  f^me  Father,  He 
teaches  them  to  have  a  due  Veneration,  and  pay  a 
proper  Regard  to  Oaths  \  to  lay  the  greateil  Strefs 
on  the  weightier  Matters  of  the  Law^  Judgment^ 
Alerc)\  and  Faith  -,  but  not  to  negledl,  or  leave  undone 
the  flighted  Precepts.  He  alfo  here  declares  him- 
felf  to  be  the  Chrift^  in  Terms  plain  enough  to  be 
underflood,  though  not  pofitive  and  exprefs  enough 
for  them  to  lay  hold  on.  He  is  fpeaking  to  his 
Difciples  -,  and  he  tells  them,  that  one  is  their  Majler^ 
even  Chrifl,  And  again,  he  charges  the  Scribes 
and  Pharifees  with  J/jut ting  up  the  Kingdom  of  Heaven 
againft  Men  •,  for  (fays  he)  j^  neither  go  in  your f elves ^ 

^  See  Luk.  xi.  39.  &c. 

neither 


288        A  View  of  our  Blejjed  Saviour  s  Miniflry. 

neither  f tiff er  ye  them  that  are  entering  to  go  in,  which 
might  give  them  to  underftand,  that  the  Kingdom  of 
Heaven^  or  of  the  Meffmh^  was  already  begun.  '  He 
concludes  his  Difcourie,  with  a  Denunciation  of 
fevere  Punifliment  on  them  for  their  Difbelief, 
and  Perfecution  of  the  Prophets^  and  MefTengers 
oi  God^  and  foretells,  that  it  fhould  overtake  them 
in  this  very  Generation.  And  he  tells  them,  that 
they  JJjould  710 1  fee  him  henceforth^  till  they  fl:)ould  fay^ 
Bleffed  is  he  that  cometh  in  the  Name  of  the  Lord, 
^  He  had  before  foretold  the  Defolation  of  Jeru- 
falem  in  the  very  fame  Words,  on  another  Occafion-, 
unlcfs  we  may  fuppofe  fome  Diflocation  in  one  of 
the  Evangelifts,  We  interpreted  there  thefe  latter 
Words,  as  referring  to  what  pafled  on  his  trium- 
phant Entry  into  Jerufalem.  He  feems  here  to  ufe 
them  in  another  Senfe,  and  to  refer  to  fome  Advent 
yet  to  come,  and  to  fome  future  Converfion  of  the 
Jews,  This  feems  to  be  the  lad  Difcourfe  he 
made  to   the  Jeivs,     After  thefe  Words   he  went 

*  The  Conftrudion  here  is  fomewhat  difficult.  The  31ft 
Verfe  fhould  be  read  in  a  Parenthefls  ;  and  then  the  Charge 
of  Hypocrify  againfl  thefe  Scribes  and  Pharijees  will  run  thus 
— JVo  unto  them^  becaufc  they  exprcfs  great  Refpcdl  for  the  Pro- 
phet s^  building  and  adorning  their  Sepulchres y  and  condemning 
their  Fathers,  wlio  Ihcd  their  Blood,  whilll  at  the  fame  Time 
they  tiid  the  fame,  and  worfe,  and  filled  up  (fome  Copies 
read  iTXij^iimTf )  //v  Meujure  oi  their  Iniquities.  Sec  Hammond, 
Grot  it  An  net, 

'   Sec  Luk.  iiii   34,  35. 

cut 


A  View  of  our  Blejed  Saviour  s  MiniJIry.       289 

out  of  the  Temple^  and  never,  as  I  can  find,  entered 
into  it  again.  This  was  then  his  farewell  Speech 
on  his  leaving  them,  and  their  Temple.  He  tells 
them,  that  their  Houfe  fiould  be  left  unto  them  defo- 
late,  and  that  he  fhould  never  return  to  them  any- 
more, till  they  fliould  be  ready  to  welcome  him 
in  a  better  Manner.  And  their  Houje  has  accord- 
ingly continued  dejolate  ever  fince. 

Soon  after  our  Lord  more  fully,  and  particularly, 
foretold  the  fame  Event.  '"-  As  he  departed  from 
the  Temple^  fome  of  his  Bi/ciples  took  Notice  of 
the  Grandeur  and  Magnificence  of  that  Strudure, 
how  it  was  adorned  with  goodly  Stones^  and  Gifts. 
Je/us  /aid  unto  them.  As  for  theje  things  which  ye 
behold^  the  Bays  will  come,  in  the  which  there  fhall 
not  be  left  one  Stone  upon  another ,  that  fhall  not  be 
thrown  down.  We  may  well  fuppofe  that  the  Dif- 
ciples  were  amazed  at  thefe  Predidions.  They 
expeded  that  our  Lord  fhould  immediately  enter 
on  the  PofTeflion  of  his  Kingdom,  and  reftore  the 
State  of  the  Jews.  But  thefe  Denunciations  of 
Defl:ru6tion  both  on  the  City,  and  'Temple  of  Jeru- 
falem,  *  which  Je/us  had  fo  often  lately  repeated, 
feemed  to  be  quite  inconfiftent  with  fuch  Hopes. 
And  therefore  they  thought  it  neceflary  to  afk 
him,  both  when  thefe  Predid:ions  were  to  take 
Place,  and  what  was  to  be  the  Sign  of  his  own 

^  Matt.  xxiv.  I,  &c.     Mar.  xili.  i,  &c.     Lul:.  xxi,  5,  &c. 
*  See  Luk.  xiii.  34,  5cc.     xix.  41.  &c. 

T  Coming, 


290       A  View  of  our  BleJJcd  Saviour  s  Mtnijiry, 

Coming.  They  were  afraid  to  queftion  him  pub- 
lickly  -y  but,  as  foon  as  they  were  got  out  of  the 
City,  and  were  by  themfelves  on  the  Mount  of 
Olives y  fome  of  the  chief  of  them  took  this  Op- 
portunity to  ajk  him  privately  ^  faying  y  Tell  us  ^ 
when  Jhall  thefe  things  be,  and  what  Jhall  be  the  Sign 
of  thy  Comingy  and  of  the  End  of  the  IVorld?  *  It 
is  reafonable  to  interpret  thefe  Queftions  accord- 
ing to  the  Notions  of  the  Jews  in  thofe  Times. 
By  his  Coming,  I  fuppofe,  they  meant  the  Time, 
when  he  was  publickly  to  take  upon  him  the 
Title,  and  Authority  of  the  Meffiah,  of  which  they 
thought  Notice  was  to  be  given  by  fome  extraor- 
dinary Signy  on  which  all  the  Jews  were  to  flow  in 
unto  him,  and  proclaim  him  their  King.  By  the 
End  of  the  IVorldy  in  the  Original — r^r  cvvT^hciof 
7»  octcovoi — they  probably  meant  the  End  of  the 
Mofaical  Difpenfation.  The  Jews  ufually  reckoned 
two  ylgesy  the  prefent  Age,  i.  e.  the  Time  of  the 
Alofaical  Difpenfation  ;  and  the  Age  to  come,  i.  e. 
the  Days  of  the  Meffiah.  "  "Xuvri^cia.  tb  mmvo^  there- 
fore may  fignify  the  Shutting  up,  or  Conclufion 
of  the  Jewijb  State,  and  the  Commencement  of 

^  See  ab(;vc  p.  58.  See  alfo  Hammond,  Grotius,  Ji'hitfy^ 
Light/cot  Hor.  Heb. 

'  Thus  2:v>7tAn«  r  U4U1U1  plainly  fignifics  Heb.  ix.  26.  and 

Tu  t'iXr,  rif  miiiitu   I  Cor.  X.  1 1 .  though  our  Saviour  indeed 

ufcs  the  Exprcifion  rvrTt^enc  t5  tuitt0i  to  fignify  the  Time  ot 

the  general    Judgment,    the  Confummation  of    all     things. 

Matt.  xiii.  39,  40,  49. 

the 


A  View  of  our  Blejfed  Saviour  s  Minijlry.      291 

the  State  of  the  MeJJiah.  Our  Sav'KHir  anfwered 
thefe  Queftions  at  large  :  He  faid,  Take  heed  that 
no  Man  deceive  you.  For  many  Jhall  come  in  my 
Name,  faying^  I  am  Chrijl,  and  jloall  deceive  many, 
Thele  Words  convey  a  plain  Intimation  that  he 
was  the  Chrift,  I'he  following  Part  of  his  Anfwer 
contains  a  plain  Prophecy  of  the  Deftru6lion  of 
Jerujalem  :  ^  In  Matt,  xxiv  from  v.  6  to  v.  29  are 
foretold  the  feveral  Events  preceding  that  De- 
ftrii6tion;  the  many  Wars  and  Commotions  in 
Judcea  J  Famines^  Fejlilences^  and  Earthquakes  in 
divers  Places  ;  the  Perfecutions  of  the  Chriftians 
by  the  Jews^  and  Heathens ;  the  Defeftion  of  many 
of  them  ;  the  Divifions  amongft  them  by  Means 
of  Pretenders,  ?in&falfe  Prophets -,  the  Publication 
of  the  Gofpel  in  that  Time  throughout  all  Parts 
of  the  then  known  World  ,  '  the  inverting  of  Je- 

*  See  alfo  Mar.  xiii.  7-23.     Luk.  xxi.  9-23. 

•^  By  the  Jbomination  of  Dejolation  ftanding  in  the  Hcly  Place 
Malt.  xxiv.  15.  is  meant  the  Inveftiture  of  Jerufalem  by  the 
Roman  Armies^  as  appears  by  comparing  this  Place  with  Luk. 
xxi,  20.  The  word  Abomination  is  frequently  ufed  in  Scrip- 
ture to  fignify  an  Idol ;  and  the  very  Phrafe  here  ufcd — the 
Ahtmination  cf  Defolation—h  applied  i  Mace.  i.  54.  to  the  fet- 
ting  up  an  Idol  upon  the  Altar.  It  is  here  applied  to  the 
Roman  Armies  becaufe  they  carried  on  their  Enfigns  Images, 
to  which  they  paid  Worfliip,  for  which  Reafon  the  Jews  often 
cxprefied  great  Zeal,  and  earnellly  petitioned  againft  bringing 
thefe  Enfigns  into  Jerufalem,  which  they  called  the  Holy  City, 
Thefe  Enfigns  are  called  tht  Abomination  of  Dejolation  botli  by 

T  a  the 


292       ^1  P^icii  of  our  BleJJed  Saviour  s  Minijlry. 

rujakm  by  the  Roman  ylnnies,  and  the  I'rihulation 
thereoji  following  ;  the  arifing  of  falje  Chrifts,  and 
falfc  Prophets  among  the  Jews^  who  (hould  deceive 
them  v/ith  falfe  Hopes  of  Deliverance.  And  the 
Accounts  given  us  of  thofe  Times  by  Hiftorians, 
and  particularly  by  JofepbuSy  anfwer  to  thefe  Pre- 
didions  with  a  furprizing  Exadnefs,  and  afford 
us  a  full  Demonftration  that  Jefus  was  a  true 
Prophet. 

But  the  chief  Difficulty  is  in  what  follows — 
Immediately  after  the  Tribulation  of  thofe  Days,  &c.— 
This  Paffage  alfo,  as  I  fuppofe,  relates  more  im- 
mediately to  the  Deftrud:ion  of  ferufalem^  and 
the  entire  Subverfion  of  the  Jewifh  Polity  both  in 
Church  and  State.  For,  Firfl,  this  Deflrudtion 
has  not  before  been  particularly  mentioned,  but 
only  the  Invefling  of  Jerujalem,  and  the  Confter- 
nation,  and  Tribulation  attending  it.  Secondly, 
all  this  is  faid  to  happen  immediately  after  the  Tri- 
Lulation  of  thofe  Days  Matt.  xxiv.  i^.  —  in  thofe 
Bays  after  that  Tribulation  Mar.  xiii.  24.     ^And 

ihe  Prophtt,  and  by  our  Saz-icury  becaufe  they  threatened,  and 
portended  the  Dt/olation  of  Jerufalem.  And  it  is  very  re- 
markable, that  on  the  Appearance  of  the  Roman  Armies  be- 
fore the  City,  the  ChrijHans  all  retired,  fo  that  it  is  faid  there 
was  not  one  of  them  left  there,  when  the  City  was  taken. 
See  Hammond^  Whitby,  Crotii  Annot. 

'  See  If.  xiii.  10.  xxiv.  23.  xxxiv,  4.  Joel.  ii.  31.  iii.  15. 
Hammond^  WLiity^  Grotii  Annot. 

this 


A  View  of  our  Blejfed  Saviour  s  Minijlry.       292 

this  is  faid  to  be  agreeable  to  the  prophetical 
Style,  which  defcrlbes  the  Deftruftion  of  Nations, 
and  particularly  of  the  'Jews^  under  the  Image  of 
the  Sun^  Moon,  and  Stars  being  darkened,  &c  ; 
whether  it  be  that  Darknefs,  and  Gloominefs,  fitly 
reprefent  great  Calamities  ;  «  or  that  the  Heavens, 
and  the  Powers  thereof,  were  proper  Emblems  of 
the  Jewijb  State,  and  the  Governors  of  it.  But 
then,  I  apprehend,  thefe  ilrong  ExpreiTions  carry  a 
ftill  farther  Senfe  with  them,  and  relate  not  only 
to  the  Deftru6lion  of  Jerujalemy  but  to  that  of 
the  whole  World  at  the  laft  Day,  of  which  that 
Dcilru6lion  was  a  Type.  For  they  cannot  be  ap- 
plied to  the  Deftruilion  of  Jerufalemy  but  in  a 
very  figurative  Senfe ;  nor  is  it  eafy  to  conceive 
why  fuch  a  Figure  Ihould  be  fo  often  ufed,  both 
here,  and  in  the  Prophets,  unlefs  it  were  in  Re- 
ference to  fome  Event,  when  thefe  Prediclions 
fhould  be  fulfilled  in  a  more  proper  and  literal 
Senfe.  ^  Look  back  to  the  Prophets,  and  you  will 
find  in  all  the  Places  before  cited  ExprefTions, 
which  cannot  well  be  interpreted,  but  with  Re- 
ference to  the  general  Conflagration.     In  parti- 

s  See  Dan.  viii,  lo.  **  See  Lonjuth  on  If.  xHI.  ic. 

Joel  ii.  31,  &c.  We  have  a  like  Prophecy  Rev.  vi.  12.  which, 
though  Tome  interpret  it  of  other  Events,  yet  in  its  full  and 
proper  Senfe  it  mull  refer  to  the  general  Judgment,  Comp. 
Heb.  i.  II,  12.  2  Pet.  iii.  10,  &;c.  Rev.  xx.  11.  See  Dr. 
7«<r^>V  Works,  B.  1.  Ch.  24. 

T  3  cular 


294       ^  Vi^'^  tf  ^^^  BleJJ'ed  Saviour  s  Mtnijlry. 

cular  the  PafTage  cited  from  Joel  ii.  31.  feems  to 
refer  to  fome  Day  yet  to  come     In   :he   third 
Chapter  there  feems  to  be  a  Prophecy  ot  a  Rcfto- 
ration  of  the  Jews  fubfcqiient  to  the  Preaching  of 
the  Gofpel.     When   therefore  it  is  there  faid — ► 
The  Sun  and  the  Moon  JJoall  he  darkened^  and  the 
Stars  jhall  withdraw  their  fbining — what  can  this 
relate  to,  but  to  the  final  Confummation  of  all 
things  ?    The  fame  may  be  faid  of  thofe  other 
Expreflions — ^bid  then  Jhall  appear  the  Sign  of  the 
Son  of  Man  in  Heaven ^  &c.     This  may  alfo  relate 
more  immediately  to  the  Deflru6lion  of  Jerufalem  : 
This  was  the  firfl  A61  of  kingly  Power,  that  Chriji 
cxercifed  after  his  Afcenfion  :  It  was  accompanied 
with  Prodigies  in  Heaven^  and  many  plain  Signs 
of  Gods   peculiar   Prefence  :    There   was    a   re- 
markable Diftindlion  made  between  the  Chrifians^ 
and  the  Jews,  in  that  Day  of  Vengeance.     But, 
if  we  Hop  here,   we  fhall,   as  I  apprehend,    fall 
very  fhort  of  the  full  Meaning,  and  Emphafis,  of 
thefe  Words.     The    Phrafe   of  the   Son  of  Man 
ccmi?ig  in  the  Clouds  of  Heaven  is  borrowed  from 
the  Prophet  '  Daniel,  and  plainly  relates  there  to 
his  Coming  at  the  End  of  the  World,  after  the 
Diflblution  of  the  Fourth   Monarchy,   when  the 
Jiidgmait  fhall  be /^/,  and  the  Books  opened ;  when 
(as  "St.  John  in  a  parallel  PafTage  expreffes  it) 
the  Dead,  fmall  and  great,  ^xWJlandleforeGod,  The 

^  CJi.  vii.  13.    Sec  Mcde,  Vy,  iv.  Fp.  15.        ^  Rev.  xx.  !2, 

like 


A  View  of  our  Blejfed  Saviour  s  Mi?iijiry.       295 

like  ExprefTions  are  alfo  iifed  by  our  Lord,  where 
he  manifeftly  fpeaks  of  his  coming  to  Judgment 
at  the  Laft  Day,  as  particularly  Matt.  xiii.  41. 
xvi.  27.  xix.  28.  xxvi.  64.      And  many  of  the 
Phrafes  ufed  here  are  in  '  other  Parts  of  Scripture 
applied  to  the  General  Judgment.    St.  Luke  has 
exprefTed  this  ilill  more  plainly.     Our  Saviour's 
Difcourfe,    as   recorded  there,   manifeftly   points 
out   fome  Time  fubfequent   to   the   Deftru6lion 
of  Jerujalem,  fome  Time  flill  to  come.  — ""  l^hey 
Jhall  fall  by  the  Edge  of  the  Sword,  (fays  he)  and 
fhall  he  led  away  Captive  into  all  Nations  3  and  Jeru- 
Jalem  fhall  be  trodden  down  of  the  Gentiles,  until  the 
*Times   of  the   Gentiles   be  fulfilled.    And    again — 
n  When  theje  things  begin  to  come  to  pajs,  then  look 
up,   and  lift  up  your   Heads  ;  for  your  Redemption 
draweth  nigh.    This  cannot  without  great  Force 
be  applied  to  the  Deliverance  of  the  Chrifiians  at 
the  Deftru6tion  of  Jerufalem  :    Tliey  efcaped  in- 
deed the  common  Calamity  -,  but  they  enjoyed  no 
great,  or  lafting   Peace,  or  Profperity.     If  they 
were  hereby  delivered  from  the  Perfecution  of  the 
Jews,  they  foon  fell  under  as  fevere  Perfecutions 
from  the  Heathens.    This  Redemption  tlierefore  can 
be  no  other  than  the  Redemption,  and  Recompence 
of  the  Jufl,  at  the  General  Judgment.     The  Ex- 
hortations alfo  which  follow,   to  Vigilance,   and 

'  See  I  Cor.  XV.  52.     i  Theff.  iv.  16.     Rev.  i.  7. 
■*  Luk.  xxi.  24.  "  xxi.  28. 

T  4  Atten- 


296      A  View  of  our  Blejfed  Saviour  s  Minijlry, 

Attendance  on  our  Duty,  may  be  applied  with 
much  greater  Propriety,  and  Force,  if  founded  on 
Expedation  of  future  Rewards,  and  Punifhments, 
at  the  Lad  Day.  The  fame  may  be  faid  of  the 
Parables  of  the  ten  Virgins,  and  of  the  'Talents 
Matt.  XXV.  v/liich  are  plainly  a  Continuation  of 
the  foregoing  Difcourfe.  They  were  doubtlefs 
defigned  to  be  of  general  Ufe,  and  to  enforce  on 
Chrijlians  of  all  Times  the  NecefTity  of  a  timely 
Repentance,  of  good  Works,  and  a  proper  Em- 
ployment of  their  feveral  Gifts  and  Abilities  \  and 
this  in  Confideration  of  a  Judgment  to  come, 
the  Certainty  of  which  w^e  know,  but  the  Time 
we  know  not.  What  follows  v.  31,  6cc.  feems 
to  be  quite  decifive.  T^he  Son  of  Man  is  there 
defcribed  in  nearly  the  fame  Words  as  before  Ch, 
xxiv.  30.  as  coming  in  Glory ^  and  all  the  holy  Angels 
with  him  :  It  is  laid,  that  all  Nations  froall  he  ga- 
thered before  him  ;  and  that  he  Ihall  pafs  Judgment 
upon  them  according  to  their  Negle6t,  or  Per- 
formance of  Ads  of  Charity ;  and  fhall  fentence 
the  Wicked  to  everlafling  Punijhment,  and  beflow 
on  the  Righteous  Life  eternal.  We  have  therefore 
in  this  Difcourfe  of  our  Saviour ^  a  mod  beautiful 
Inftance  of  (what  is  not  uncommon  in  Scripture) 
a  Prophecy  carrying  with  it  a  double  Scnfc,  and 
foretelling  two  different  Events,  fubordinate  to 
each  other,  the  firfl  typical  of  the  fecond.  It 
contains  a  full  Anfwcr  to  liis  Di/ciples  Queflion. 

He 


A  View  of  our  BleJJed  Saviour  s  Minljlry.      297 

He  tells  them  as  well  when  the  Temple  fhould 
be  laid  in  Ruins,  as  when  he  fliould  come  in 
kintrly  Power,  (though  not  in  the  Manner  they 
expe6i:ed),  put  an  End  to  i\itMoJakal  Difpenfation, 
and  brins  on  —  (ruvi'iK'ntiy  t«  a/wj'o<- ;  and  alfo  what 
Signs  fhould  fore-run,  and  prefignify  this  his  Com- 
ing, And  in  this  Senfe  it  was  very  true,  what  he 
told  them,  that  that  Generation  ftjould  not  fajs  away 
till  all  theje  things  were  fulfilled.  Many  then  living 
furvived  to  fee  alltheje  things  fulfilled^  in  their  more 
immediate  and  primary  Senfe,  in  the  Senfe  of  the 
Apoftle's  Queftion  :  But  then  he  delivers  this  Pre- 
didlion  in  fuch  Terms,  as  at  the  fame  Time  to 
prefignify  another  more  glorious  Advent,  when  he 
.fhali  take  upon  him  the  full  Exercife  of  his  kingly 
Power,  and  bring  on  in  another  more  full  and  pro- 
per Senfe  —  t;>/  (^uv^im^o.^  t«  etlwyos-  —  the  Confumma- 
tion  of  all  Ages,  the  End  of  the  Wcrld, 

"  When  Jefus  had finifhed  all  theJe  Sayings,  he  fore- 
told alfo  his  own  Death,  that  he  fhould  be  be- 
tray edy  and  crucified,  in  two  Bays  Time,  at  this  Feafi 
of  the  Pajfover.  This  mufl  appear  very  flrange 
to  his  Dijciples ;  but  every  thing  now  began  to 
confpire  to  bring  about  this  great  Event.  ^  The 
Chief  Prieftsy  and  Scribes,  and  Elders  of  the  People, 
1  who  had  before  come  tp  a  Refolution  o^ putting 

°  Matt.  xxvi.  I,  &c.         P  Matt.  xxvi.  3,  &c.      Mar.  xiv. 
^,  Uz.     J.uk.  xxii.  I,  dc.         *  Joh,  ii.  50. 

Jefus 


298       A  View  of  our  Ble [fed  Saviour  s  Minijlry, 

J  ejus  to  Deaths  were  now  ajjemhled  at  the'  Palace  of 
Caiavhasy  who  gave  this  Advice,  in  Confukation 
on  this  Subje6l.  They  were  exceedingly  exal- 
perated  at  the  feverc  Charge  he  had  the  Day  be- 
fore laid  again  ft  them  ;  and  therefore  they  conjulted 
together  *hozv  they  might  take  him  by  Subtilty  and  kill 
him  :  But  ftill  the  fame  Difficulties,  which  had 
hitherto  reftrained  them,  lay  in  their  Way.  This 
publick  Feftival  had  brought  Jejus  to  Jeriijalcm^ 
where  he  now  appeared,  and  taught  publickly ; 
and  therefore  this  might  fcem  a  proper  Opportu- 
nity to  lay  hold  of  him.  But  his  Difcourfes,  and 
Miracles,  made  fuch  an  ImprefTion  on  the  Multi- 
tude, that  they  dared  not  attempt  it,  left  there  jhould 
be  ayi  Uproar  among  the  People.  They  would  fain 
have  contrived  fome  Means  oi  taking  him  by  Crafty 
but  what  Method  to  think  of  they  knew  not. 
They  agreed  therefore  at  laft,  that  it  was  fafer  to 
defer  it  '  till  after  the  Feftival  was  over,  in  Hopes 
that  fome  better  Opportunity  might  then  prefent 
itfelf 

•  But  in  this  their  Diftrefs,  they  were  relieved  by 
the  fcafonable  Arrival  o{  Judas  Ifcariot,  one  of  the 
twelve  Apoftles,  who  offered  to  betray  him  unto  them. 
They  gladly  embraced  his  Offer,  and  covenanted 
with  him  for  '  thirty  Pieces  of  Silver,     He  was  one 

'  ^ui)  i»  7*i  f9^T»)  —  ;/o/  IK  the  Time  cf  the  FeJJival.  '  Matt. 

xxvi.  14,  &c.     Mar.  xiv.  10,  Sec.     Luk.  xxii.  3,  5.C. 

*  This  was  tlic  Price  of  the  Redemption  of  a  Slave,  accord- 

in? 


A  View  of  our  Bleffed Saviour  s  Minijlry.      299 

of  our  Lord's  conftanr  Companions ;  and  they  did 
not  doubt  but  that  by  his  Means  they  fhould  dil- 
cover  where  he  retired,  and  have  an  Opportunity 
of  taking  him  alone,  in  the  Abfcnce  of  the  Mul- 
titude, without  any  Noife  or  Difturbance.  The 
Motives  which  probably  induced  this  wicked  Man 
to  betray  his  Mailer,  were  fuch  as  ufually  prevail . 
on  Men  of  his  Complexion  :  ""  He  was  a  covetous 
Man,  and  a  ^hief:  He  was  probably  perfuaded 
that  Jefus  was  fuch  a  Mefftah^  as  the  Jews  ex- 
pected, and  therefore  might  follow  him  in  Hopes 
of  Riches  and  Preferment ;  but  he  had  hitherto 
reaped  no  fuch  Advantages,  and  might  grow  im- 
patient under  the  Delay.  Jefus  had  of  late  dif- 
couraged  all  ambitious  Views  among  his  Difci- 
ples ;  nor  did  he  feem  difpofed  to  make  Ufe  of 
the  Opportunities,  which  fo  lately  offered  them- 
felves,  of  fetting  himfelf  up  for  a  King.  His 
Difcourfes  were  in  a  Style  no  way  agreeable  to 
this  Man,  and  flattered  not  his  Covetoufnefs,  or 
Ambition  :  When  afked,  what  Jhould  be  the  Sign  of 
bis  Coming,  he  foretold  Tribulation  and  Deflruc- 
tion,  and  told  them,  that  the  End  was  not  yet,  the 
Bag  too  might  probably  begin  to  fail ;  ^  and  when, 

ing  to  the  Law  o{  Mo/es,  Exod.  xxi.  32,  and  was  equivalent 
to  about  3/.  15/.  od.  Thus,  as  the  Prophet  exprefles  it,  was  it 
ngcodly  Price  thai  he  ivas  priJeJ  at  of  them.   XtQ\i.  xi.  I  3. 

«  Joh.  xii.  6.         ^  Matt,  xxvi,  6,&c.       Mar.  xiv.  3,  &c. 
Joh.  xii.  3,  &c. 

on 


300      A  View  of  our  BleJJeJ  Saviour  s  Mlnijlry. 

on  a  late  Occafion,  he  talked  of  filling  it,  he  met 
with  a  Reproof  from  his  Maftcr.  ""  And  it  appears 
from  this  Story,  as  well  as  from  the  fmall  Sum, 
for  which  Judas  fold  his  Mailer,  that  our  hord 
was  fufficiently  poor.  This  Tranfa'£l:ion  is  thought 
by  fome  to  be  introduced  here,  by  St.  Matthew, 
and  St.  Mark^  a  little  out  of  the  Order  of  Time, 
as  being  what  more  particularly,  and  immediately 
difgufted  this  Traitor,  and  put  him  upon  trying, 
whether  he  could  not  make  a  better  Bargain,  by 
applying  to  the  Chief  Priejls,  and  i^cribes  :  Their 
Conditions  therefore,  though  mean,  he  thought  fit 
to  accept,  being  himfelf  mean  and  poor^  and  from 
that  Time  he  fought  Opportunity  to  betray  him.  And 
it  was  not  long  before  he  met  with  a  proper  Op- 
portunity of  putting  his  Treafon  in  Execution. 

y  The  firfi  Day  of  unleavened  Bread,  when  they 
killed  the  Pajfover,  now  drew  on,  when  Jefus's  Dif- 
ciples  thought  proper  to  put  him  in  Mind  of  the 
approaching  Felbval,  he  (as  it  is  probable)  hav- 
ing made  no  Provifion  againil  it.  He  ordered 
fwo  of  his  DiJcipleSy  Peter  and  John,  to  go  into  the 
City,  where  they  would  meet  a  Man  bearing  a 
Pitcher  of  Water,     Uim  tliey  were  to  follow  j  and 

*  The  300  ?lnct^  for  which  they  hoped  to  fell  this  Oir.fmentt 
Joes  not  amount  to  10/.  of  our  Money,  and  this  thele  Di/ci- 
plci  thought  much. 

^' iMatt.  xxvi.  17,  ic.     Mar. -\iv.  I2,5.c.    I.uk.  xxii.  7,.^c. 

wherejorcer 


A  View  of  our  BleJJed  Saviour  s  Minijiry.        301 

wherejoever  he  jhould  go  in,  they  were  to  fay  to  the 
good  Man  of  the  Hoife,  that  their  Mafier  would  keep 
the  Paffover  at  his  Houfe  with  his  Difciplcs  -,  and  he 
would  jhew  them  a  large  upper  Roomy  furnifljed  and 
prepared,  ^hey  went  accordingly ;  and  Things 
fucceeding,  as  Jefus  had  told  thenn,  they  made  ready 
the  'Paffover, 

There  is  no  fmall  Difficulty  In  reconciling  the 
different  Accounts  given  by  the  Evangelifts  of 
this  Laft  Supper  of  our  Lord-,  and  Commentators 
are  very  much  divided  upon  this  Article.  To 
clear  up  this  Matter,  it  will  be  neceflary  to  enquire 
into  the  Nature,  and  Ceremonies  of  the  Jewifh 
Paffover,  "■  The  Paffover  was  ordered  to  be  killed 
en  the  fourteenth  Day  of  the  Month  Abib  j  after 
which  was  to  follow  the  Feaft  of  unleavened  Bread 
iorjeven  Days :  But,  as  the  Jews  began  their  Day 
at  Sun-fety-tliis  fourteenth  Day  began  on  the  Even- 
ing of  what,  in  our  Way  of  reckoning,  is  called 
the  thirteenth.  The  firft  Part  of  this  Day  was 
taken  up  in  removing  all  unleavened  Bread  out 
of  their  Houfes,  and  in  preparing,  and  making 
every  thing  ready  for  the  Celebration  of  the  Paf- 
fover,  which  was  killed  towards  the  End  of  the 
fourteenth  Day — DO^^Vn  V^  —  between  the  E- 

*  Exod.  xli.  3,  kc.  See  Patrick  Annot.  Cud-xvorih  on  the 
Lor^^j  Supper,  HammcniJ,  Crolii  Annot.  (  ah/iet  App.  Bibl, 
Tcinard  Harm. 

venings 


302       A  View  of  our  BleJJcd  Saviour  s  Minijlry\ 

venings.  The  Jews  reckoned  two  EveningSy  the 
firft  of  which  began  when  the  Sun  declined  from 
its  Noon-tide  Point,  and  laftcd  till  Sun-fet ;  then 
began  the  fccond  Evening,  and  laded  till  Night, 
The  Time  between  theje  Evenings  was  in  the  Af- 
ternoon ;  and  accordingly,  we  are  told  by  Jewijh 
Writers,  and  particularly  by  *  Jojepbusy  that  the  Ce- 
remony of  killing  the  Pajfover  began  at  the  ninth 
Hour,  (about  our  Three  in  the  Afternoon),  and 
lafted  till  the  eleventh  Hour.  The  Pajfover  was 
properly  a  Sacrifice,  as  appears  from  Exod.  xii. 
27.  xxiii.  18.  xxxiv.  25.  Numb.  ix.  7,  13. 
Deut.  xvi.  2,  5,  6.  ^  And  accordingly,  all  the 
Pafchal  Lambs  were  brought  to  the  Tabernacle, 
or  Temple,  "  and  their  Blood  fprinkled  on  the 
Altar.  After  the  Pajfover  had  been  killed  at  the 
Temple,  and  the  Blood  fprinkled  on  the  Altar,  it 
was  carried  home,  and  eaten  there  that  Evening 
with  unleavened  Bread.  And  from  this  Time 
began  the  Feaft  of  unleavened  Bread,  which  lafted 
I'evcn  Days.  This  is  expreffed,  Exod.  xii.  18. 
thus  —  In  the  firjl  Mo7Jtb,  on  the  fourteenth  Day  of 
the  Monthy  at  Even,  ye  fjall  eat  unleavened  Bf'ead, 
until  the  one  and  twentieth  Day  of  the  Month,  at 
Even,  But  Lev.  xxiii.  5,  6.  —  In  the  fourteenth 
Day  of  the  firfl  Mouth,  at  Even,  is  the  Lord's  PaJJ- 

•  Dc  Bell.  Jud.  Lib.  vii.  Cr.p.  17.         ^  Dcut.  xvi.  6. 
^  2  Chron.  xxx.  16.     xxxv.  i  i. 

9ver. 


A  View  of  our  Blejfed  Saviours  Minijlry.        303 

ever.  And  on  the  fifteenth  Bay  of  the  fame  Month  is 
the  Feaft  of  unleavened  Bread,  And  fo  alio  NiiiTib. 
xxviii.  16,  17.  That  is,  the  Feaft  of  unleavened 
Bread  commenced  on  the  Evenings  which  con- 
cluded xht  fourteenth^  and  began  the  fifteenth  Day 
of  the  Month  ;  but,  as  they  began  to  put  Leaven 
out  of  their  Houfcs  on  the  fourteenth  Day,  this  is 
alfo  fometimes  reckoned  into  the  Days  of  unlea- 
vened Bread,  Thus  Jofephus  *  in  one  Place  reckons 
fcven  Days  of  unleavened  Bread,  "  and  in  another 
eight.  And  here  the  Evangelifts,  fpeaking  of  the 
Day,  in  which  our  Lord  eat  his  laft  Supper,  call  it 
the  fir  ft  Day  of  unleavened  Bread ,  when  they  killed  tJje 
Pajfover,  which  was  undoubtedly  on  the  four- 
teenth Day.  To  compare  then  what  the  Evan- 
gelifts  have  faid  with  regard  to  this  laft  Supper : 
The  Feaft  of  the  Pajfover  was  now  coming  on  — 

T?)'  rsfcoTvi  TMV  ot.iyiJ.cov   Matt.  XXVI.  17.  — —  T/r  at^y'rjj  ^U6f5« 

tZv  ot'C^'Ji/.covi  on  70  v\xQ^  i^vrjv  Mar.  XIV.  1 2.  but  more 
cxadly  Luk.  xxii.  7. — '^UK'^i  ^l 'ti  iifAE^  lav  (x^^iJ.o>vy 
h  ^\  eiV<  dJf J^  TO  IT'i^.  —  The  Evening  was  now 
drawing  near,  which  began  the  fourteenth  Day,  on 
which  the  Pajfover  was  to  be  killed.  This  very 
Time  (if  I  miftake  not)  *"  St.  John  calls  —  n^*  f 

*  Ant.Jud.  Lib.  iil.  C.  lo.         "  Ibid.  Lib.  ii.  C  15. 

^  Job.  xiii.  I.  That  this  Supper  was  the  fame  as  that  men- 
tioned Matt.  xxvi.  20,  &c.  Mar.  xiv.  17,  &c.  Luk.  xxii. 
14,  &c.  m.iy  probably  be  gathered  from  what  is  faid  to  ha\e 
paired  theie,  the  Dikovery  oi  Judas yhh  abrupt  Departure,  and' 

the 


304       A  View  of  our  BlrJ/ed  Saviour  s  Minijlry, 

lofTiJr  T«  Hrf^ — Before  the  Feaft  of  the  Pajfover  —  It 
being  his  Defign  to  fhew,  that  this  Supper  was  pre- 
vious to  the  Pajchal  Supper.    It  was   then,  as  I 
fuppofe,  towards  the  Conchifion  of  the  thirteenth 
Day,  when  our  Lord' s  Dijciples  put  him  in  Mind, 
that  the  Time  of  keeping  the  Pajfover  drew  nigh, 
and  when  he  fent  two  of  them  to  provide  a  Room 
for  him.   They  went  accordingly,  and  made  ready 
the  Pajfover  ;   that   is,  they  removed   all  Leaven, 
provided  a  Lamb,  and  made  ready  what  was  ne- 
ceflary  for  celebrating  that  Sacrifice  the  enfuing 
Day.  In  the  Evening  immediately  following,  that 
is,  in  the  Evening,  which  began  the  fourteenth 
Day,  J  ejus  came  with  the  I'wchey  and  Jat  down  to 
Supper. 

«  Our  Lord,  being  now  fliortly  to  depart  out  of 
this  I^Forldy  and  knowing,  and  compailionating, 
the  Weaknefs,  and  Prejudices  of  his  Difciples, 
and  how  their  Minds  were  let  upon  worldly  Gran- 
deur, was  willing,  before  he  left  them,  to  Ihew  his 
Love  and  Kindnefs  to  them,  by  giving  them  a 
Lefibn  of  Humility.  Tliough  now  therefore  the 
Lather  had  given  a/l  things  into  bis  Hands;  though  he 
came  from  God,  and  was  going  now  again  to  fit  down 
on  his  Right  Hand,  in  the  Glory  which  be  bad  with 

the  final   Leave  o^ir  7.,cr^  t.iki-s  of   iiim,  v.  27;    nnt  to  men- 
tion  the  Prophecy  of  Peur\  DrniaJ.  ?  Joh.  xiii.  j^  5,c. 

bim 


A  View  of  our  Blejpd  Saviours  Mintjlry,         305 

him  before  the  World  was ;  yet  lie  was  content  to 
condefcend  to  the  meanell  Offices,  in  Order  to 
fet  before  them  a  Pattern  of  HumiHty.  ^  In  the 
Middle  of  Supper  he  rofe  from  Table,  laid  afide  his 
upper  Garment^  took  a  1'owel,  and  girded  himfelf  af- 
ter the  Manner  of  a  Servant,  *  ami  wajhed  his  Dif- 
ciples*  Feet.  St.  Luke  here  remarks,  that  ^  there  had 
been  a  Strife  among fi  them  which  of  them  fhould  be 
accounted  the  greateji.  We  find.  Matt.  xx.  20, 
&c.  Mar.  yi.  2Sy  ^^*  ^^"^^^  t\\cvt  had  been  fuch 
a  Contention  among  them  a  little  before  they 
came  to  Jerufalem,  '  and  poflibly  they  might  have 
had  fome  fuch  Difpute  fince.  And  this  feems  to 
have  been  the  Reafon,  and  Occafion,  of  this  Ac- 
tion of  our  Saviour,  He  was  willing  to  corredl 
their  ambitious  Thoughts,  and  both  by  his  Ex- 
ample, and  Precept,  teach  them  not  to  expe6t 
Grandeur  and  Power  in  his  Service.  And  it  is 
obfervable,  that  as  our  Lord  here  in  St.  Luke,  re- 
commends Humility  to  his  Apoftles,  almofb  in  the 
fame  Words  as  we  find  in  the  above-cited  Paf- 
fages  of  St.  Matthew,  and  St.  Mark,  fo  when  he 
fpeaks  of  himfelf,  he  fpeaks  here  in  the  prefent 
Tenfe — For  whether  is  greater,  he  that  fitteth  at 
Meat,  or  he  that  ferveth  ?  Is  not  he  that  fitteth  at 

^  tS  ^ilTTfii  'yiit6f/.ttif — Juring  Supper^  or  poflibly,  when  ^ufper 
was  firft:  brought  to  Table.  *  This  was  common  at  Enter- 
tainments, but  ufually  performed  by  Servants.  ^  ^yU^■tQ 
h  (piAcriiKia  it  uur'itg,  Luk.  xxii.  24,  SiC.     '  See  Note,  p.  250. 

,U  Meat  / 


3c6       A  Fieiv  of  our  Blejjed  Saviour  s  Minijlry. 

Meat  ?  but  I  am  among  you  as  he  that  Jerveth  — 
which  Words  i'ccm  to  refer  to  Tome  prefent  Ac- 
tion, which  can  be  no  other  than  this  of  wajhing 
his  Difciples'  Feet,  here  recorded  by  St.  John.  But 
when  our  Lord  came  to  wajh  Peter  s  Feet,  Peter 
would  not  fufFer  him  to  perform  fo  fervile  an  Of- 
fice to  him.  J  ejus  anjwered  him,  JVhat  I  do  thou 
knoivejl  not  now  ;  but  thou  Jhalt  know  hereajter. 
The  Meaning  of  which  Words  may  be,  that, 
though  they  had  not  yet  learnt  the  Do6lrine  of 
Humility,  and  did  not  then  know  the  Tendency 
of  this  Adion,  yet  hereafter  they  would  be  better 
inllrucfted.  Or  the  Meaning  may  be  only  that 
Joon  after  —  ^11^.  toZt"/.  —  he  would  teach  them, 
what  they  did  not  know  at  prefent,  the  Defign  of 
this  his  Action,  thereby  referring  to  the  Inftruc- 
tions  he  himfelf  gives  them,  v.  11,  &c.  Know  ye 
what  I  have  done  to  you,  &c.  Peter  flill  perfifting 
in  his  Refufal,  J  ejus  anjwered  him.  If  I  wafh  thes 
not,  thou  hafl  no  Part  with  me:  This  zealous  Dif- 
ciple  cried  out.  Lord,  not  my  Feet  only,  but  aljo  my 
Hands,  and  my  Head:  Jejusjaith  to  him.  He  that  is 
wafhed,  needeth  not,Jave  to  waffj  his  Feet,  but  is  clean 
every  whit;  andye  are  dean,  but  not  all. "'  Our  Saviour 
here,  as  was  frequently  his  Cullom,  takes  Occa- 
fion  to  convey  fpiritual  Inftrudion  under  the 
Image  of  things  occurring  to  our  Senfes  —  If  I 

"  Sec  Hammond y  Grotii  Aruiot. 

wafb 


A  View  of  our  Bleffed  Saviour  s  Mini/lry.       307 

wajh  thee  noty  thou  haft  no  Fart  in  me  —  If  thou 
learned  not  from  me  Purity  of  Heart,  reprefented 
by  this  external  JVaJlmg,  and  typified  alio  by  the 
Water  of  Baptifm,  thou  canfl  have  no  Share  in  the 
Benefits  of  my  Gofpel.     He  that  is  wajhed  needeth 
fwtj  Ja-ve  to  zvajh  his  Feet.    This  feems  to  be  an 
Allufion  to  the  Cuflom  in  the  Baths,  where  thofe 
who  had  wafhed  themfelves,  after  they  put  on  their 
Clothes,  again  waflied  their  Feet,  to  cleanfe  them 
from  fuch  Defilement  as  they  might  in  the  mean 
while  have  contraded.    And  under  this  Image  our 
Saviour  would  teach  us,  that  thofe  who  have  been 
baptized  in  his  Faith,  and  wafhed  away  their  Sins  by 
Repentance,  though  they  need  not  begin  the  Work 
of  Repentance  anew,  yet  they  fliould  take  Care  to 
cleanfe  themfelves  from  fuch  lefler  Defilements, 
as  they  daily  contrafted.     Our  Lord,  fitting  down 
again    to    Table,    explains  to    his    Difciples  the 
Meaning  and  Defign  of  what  he  had  done,  and 
recommends  to  them  the  Practice  of  Humility  in 
the  mofl  earned  and  perfuafive  Terms  —  2>  <:^// 
me  Mafter  and  Lord ;  and  ye  Jay  well,  for  fo  I  am. 
If  I  then,  your  Lord  and  Mafter,  have  waftoed  your 
Feet ;  ye  alfo  ought  to  ivaflj  one  another's  Feet,    For 
I  have  given  you  an  Example,  that  ye  ftjould  do  as 
I  have  done  to  you.     Ferily,  verily,  I  fay  unto  yoUy 
the  Servant  is  not  greater  than  his  Lord,  neither  he 
that  isfent,  greater  than  he  that  fent  him.    If  ye  know 
theje  things,  happy   are  ye  if  ye  do  tbm.     He  had 
U  2  before 


;o8       A  View  of  our  BlcJJed  Saviour  s  Minijlry. 

before  told  them,  that  they  were  not  all  clean  \  be 
now  repeats  the  fame  —  I  /peak  not  of  you  all -,  I 
knoiv  whom  I  have  chojen ;  but  that  the  Scripture 
might  be  fulfilled^  He  that  eateth  Bread  'ujith  me,  hath 
lift  up  his  Heel  againfi  me  —  and  he  adds  —  Now  I 
tell  you  before  it  come,  thaty  when  it  is  come  to  pajs 
ye  may  believe  that  I  am  he.  Verily,  verily ^  J  Jay  unto 
youy  He  that  receiveth  whomjoever  I/endy  receiveth  me  i 
and  he  that  receiveth  me,  receiveth  him  that  Jent  me. 
Here  he  plainly  enough,  though  yet  in  fo  covert 
a  Way  that  Judas  could  lay  no  hold  of  it,  tells 
them  who  he  is,  and  by  whofe  Authority  he 
aded. 

It  was  ufual  among  the  Jews  to  conclude  their 
Pajchal  Supper  with  a  Repaft  of  Bread  and  Wine, 
which  the  Maftcr  of  the  Feafl  blefled,  and  diftri- 
buted  among  the  Gucfts,  as  a  Token  of  their 
Thankfulnels  to  God,  and  their  Fellowfhip  one 
with  another.  "  Jefus  therefore,  after  Supper  blejfed 
Bread  and  J^Fine,  and  dillributed  it  among  his 
Aportles,  who  fat  at  Meat  with  him,  and  com- 
manded this  Rite  to  be  for  ever  obferved  by  them 
in  Lieu  of  the  Pajfovcr,  and  in  Commemoration 
of  his  Death.  St.  Luke,  who  gives  the  moll  circum- 
ftantial  Account  of  this  Inftitution,  tells  us,  that  our 
Saviour  faid  unto  his  Apoftles  —  With  Defire  have 

"  Matt.  xxvi.  20,  ic.  Mar.  I'lv .  17,  kz.  Lulc.  xxii.  14, 
.^c.      I  Cor.  xi.  z^,  kz. 

I 


A  View  of  our  Blejfed  Saviour-' s  Minijlry,       309 

J  defired  to  eat  this  Pajfover  with  yon  before  Ifuffer, 
Thefe  Words  have  mifled  moftof  the  Interpreters. 
"Wc  are  told,  at  v.  13.  that  the  Bifciples  made  ready 
the  Pajfover,  and  here  we  find  our  Lord  exprefilng 
his  Befire  to  eat  this  Pajfover  -,  and  from  hence  it 
has  been  concluded,  with  great  Shew  of  Probabi- 
lity, that  this  Supper  of  our  Lord  was  the  Pajchal 
Feaji,  But  they  have  found  it  very  difficult  to 
reconcile  this  with  **  other  Paffages  of  St.  John^ 
which  ftrongly  imply  that  the  Jewijh  Pajfover  was 
the  Night  following.  Plowever  it  is  not  faid  ex- 
prefsly,  that  our  Lord  did  keep  the  Pajfover,  or 
that  any  Pajchal  Lamb  was  fet  before  him.  Grotius 
therefore,  and  Hammond,  obferve,  that  it  was  ufual 
for  fuch  Jews  as  were  by  fome  unavoidable  Ac- 
cident hindered  from  coming  up  to  Jerujalem  to 
keep  the  Pajfover,  to  have  in  Lieu  of  it,  at  Home, 
a  Repaft  of  unleavened  Bread,  and  bitter  Herbs  : 
And  they  imagine,  that  our  Lord,  knowing  that  he 
Ihould  by  his  Death  be  prevented  from  eating  the 
Pajfover  the  next  Day  at  the  ufual  Time,  kept 
fuch  a  Feaft  inftead  of  it,  and  that  this  was  what 
he  here  calls  this  Pajfover,  and  was  deftrous  to  eat 
before  he  Juffered.  ^  But  why  may  not  the  Words 
this  Pajfover,  be  fuppofed  to  relate  to  the  Bread 
and  Wine,  which  he  was  now  going  to  confecrate  ? 

®  See  Joh.  xviii.  28.  xix.  14,  31.  '  Sec  Toiaard 

Harmon, 

U  3  This 


3 1  o       A  Vieii)  of  our  BkJJed  Saviour  s  Minijlry. 

This  Sacrament  is  fuppolcd  to  have  fucceeded  in 
the  Room  of  the  Jewijlj  Pajfover ;  and  St.  Luke 
relates  thefe  Words  of  our  .S'^i'/wr,  as  iiiimediately 
preceding  the  Inditiition  of  it.  Take  the  Words 
in  this  Senfe,  and  this  Pafiage  in  St.  iMke  not  onl/ 
admits  of  an  eafy  Interpretation  itfelf,  but  alfo 
gives  Light  to  a  Paffage  in  St.  Matthew,  and  St. 
Mark,  which,  as  it  ftands  by  itfelf,  appears  fome- 
thing  difficult.  Let  us  then  fuppofe  our  Lord  to 
lay  his  Hand  on  the  Bread,  and  exprefs  himfelf 
in  the  Words  of  St.  Luke  —  l^ith  Befire  have  Ide- 
ftred  to  eat  this  Pajfover  ivith  you  before  I/uffer.  He 
wds  to  Juffer  the  next  Day,  and  could  not  eat  the 
Fajfover  at  the  ufual  Time  with  his  Difciples  :  He 
ivas  therefore  exceedingly  defirous  to  keep  this 
Fcaft  in  Lieu  of  it,  and  alfo  to  appoint,  and  infti- 
tute  this  Rite,  to  be  obferved  hereafter  by  his  Dif- 
giples  to  the  fame  End  and  Purpofe,  to  let  forth 
and  commemorate  his  Death  :  And  therefore,  as  I 
apprehend,  he  calls  it  this  Pajfover  -,  and  in  the 
Words  following  he  gives  the  Reafon  why  he  was 
in  Halle  to  celebrate  it  this  Evening,  becaufe  he 
fhouki  not  live  till  the  next — For  I  Jay  wtto  you,  I 
'Will  (or  fhall)  not  any  more  eat  thereof,  until  it  be 
fulfilled  in  the  Kingdom  of  God.  He  fhould  not  live  to 
cat  the  Pajfover  at  the  ufual  Time,  nor  fhould  he  ever 
eat  another  Pajfover  with  them  —  "uoi  \t«  Tr^Hp-y^H  \f 
t'/i  Q.cuxihila  T«  (r)u  —  till  the  thing  typified  by  the 
Pajfover  was  fulfilled,  and  really  o^hibitcd,  in  his 

Death, 


A  View  of  our  BleJJed  Saviour  s  Minijlry.        311 

Death,  from  whence  was  to  commence  the  Kingdom 
of  God,  the  Power  of  the  MeJJiah.  In  the  hmc 
Manner  he  took  the  Cup,  and /aid,  I  will  not  drink  of 
the  Fruit  of  the  Vine  (in  St.  Matthew,  this  Fruit  of 
the  Vine)  until  the  Kingdom  of  God  Jhall  come,  (or,  as 
St.  Matthew  and  St.  Mark  have  it),  1  urail  that 
Day,  when  I  drink  it  new  with  you  in  my  Father's 
Kingdom.  His  Meaning  feems  to  be,  that  he 
Jhould  no  more  drink  of  this  Pafchal  Cup  with  them, 
till  the  Times  of  the  Meffiah,  the  new  Difpenfa- 
tion  fliould  come,  under  which  his  Difciples  fhould 
be  admitted  to  feaft  with  him  on  a  new  Paffover,  and 
new  Pafchal  Cup.  According  therefore  to  this  Inter- 
pretation, the  Sacrament  '  of  the  Lord's  Supper  is 
the  Chriftian  Paffover,  or  rather  the  Pafchal  Feaft ^ 
The  Pafchal  Lamb  was  a  Type  of  Chrift  -,  and  every 
Ceremony  relating  to  it  prefigured  fome  Circum- 
ftance  of  Chrift' s  Death  :  It  was  firil  facrificed  in 
the  Temple,  and  afterwards  eaten  by  the  People 

1  If  we  fuppofe  the  Kingdom  o/Godio  commence  from  Chrift* s 
Refurredlion,  he  might  really  and  literally  partake  with  his 
Difciples  of  this  Inftitution  in  this  Kingdom.  Poinbly  this 
may  be  the  Meaning  of  what  we  read  Luk.  xxiv.  3c.  —  he 
rjuas  knon.vn  of  them  in  breaking  of  Bread.  He  might  confecratc 
Bread  and  Wine  in  the  fame  Manner,  as  he  did  at  this  his  lafl 
Supper i  and  this  might  open  the  Eyes  of  thefe  Z)//?///^/,  and  enable 
them  to  recoiled  who  he  was.  And  in  moll  of  the  Places  of 
Scripture,  where  breaking  of  Bread  is  mentioned ^  the  Context 
inclines  us  to  interpret  it  of  this  Sacrament.  See  Ads  ii.  42, 
46.  XX.  7.  I  Cor.  X.  16.  '  See  Cudzvorth  on  the  Lorfs 
Supper, 

U  4  at 


312       ^  VIclV  of  our  Blejfcd  Saviour  s  Minijlry. 

at  Home,  who  thereby  (as  was  iiTual  in  other  Sa- 
crifices) partook  of  the  Sacrifice,  and  were  Sharers 
of  the  Covenant  thereby  made.  And  thus  *  Cbrift 
our  Faffover  was  Jacrificed  for  us  ;  and  he  hath  or- 
dained Bread  and  fVwe  to  reprefent^/j  Body  broken, 
and  bis  Blood  Jhed  for  us  on  the  Crofs  :  'And  the 
partaking  of  thcfc  is  called  the  Communion  of  the  Body 
and  Blood  of  Chrifiy  becaufe  by  fo  doing  we  par- 
take of  the  Sacrifice  made  by  the  ofi^ering  up  of 
his  Body  and  Bloody  become  entitled  to  all  the 
Benefits  of  the  Chriflian  Covenant,  and  oblige  our- 
felves  to  all  the  Duties  required  on  our  Part.  And 
this  gives  us  an  eafy  Senfe  of  the  Words  of  the 
Jnilitution,  and  fuch  as  is  entirely  agreeable  to 
the  Jewifh  Cuftoms,  and  Ways  of  Ipeaking  :  "The 
Bread  is  called  Cbrijl's  Body,  as  fbe  Lamb  was  called 
tlie  Pajfover ;  and  tbe  Cup,  or  JFine,  is  called  his 
Blood  of  the  New  "  Covenant,  or  the  New  Covenant  in 
his  Blood;  not  becaufe  really  changed  into  bis 
Body  and  Blood,  but  becaufe  they  reprefent  bis 
Body  and  Blood,  and  convey  to  the  Partakers  the 
Benefits  of  the  Sacrifice  of  his  Death,  in  the  fame 
Manner,  as  the  Pafcbal  Feaft,  and  other  Sacrifi- 
cial Feafts,  conveyed  to  thofe,  who  eat  thereof, 
the  Benefits  of  the  Sacrifices.  And  thus  we  fee 
"^  the  Lord's  Supper  compared  in  this  Refpcd  both 
with  the  JewifJj,  and  Heathen  Sacrifices.  In  the 
fame  Senfe  therefore  in  which  the  I/raelites,  who 

*  I  Cor.  V.  7,       «  I  Cor.  x.  16.         "  ^.a^n«f;.         ^  1  Cor. 
;c,  16,  ^c. 


A  View  of  our  Blejjed  Saviour  s  Minijlry.       313 

eat  of  the  Sacrifices^  were  Partakers  of  the  Altar ^  and 
the  Gentiles,  who  eat  of  things  facrirtccd  to  Idols, 
had  Fellowjhip  with  Devils  y  ib  is  alfo  the  Cup  of 
BleJJingy  which  we  hlejs,  to  us  the  Communion  of  the 
Blood  of  Chrifl,  and  the  Bread,  which  we  break,  the 
Communion  of  the  Body  of  Chrift,  The  Supper  there- 
fore, which  our  Saviour  eat  with  his  Difciples  this 
Evening,  w^hich  began  the  fourteenth  Day  of  the 
Month,  was  not  properly  the  Pafchal  Supper.  He 
adopted  indeed,  and  borrowed  from  thence,  the 
Rite  of  blefTing  Bread  and  JVine,  and  commanded 
it  to  be  obferved  by  his  Difciples,  as  a  perpetual 
Memorial  of  his  Death ;  but  the  Pafchal  Lajnb  lie 
did  not,  and  could  not,  eat  that  Evening.  This 
was  to  be  facrificed  the  next  Day,  and  to  be  eaten 
in  the  Evening  following.  "  Accordingly,  we  read 
that  the  next  Day  the  Jews  would  not  go  into  the 
Judgment-Hall,  lefi  they  fhould  he  defiled,  but  that  they 
might  eat  the  Pajfover :  ^  The  fame  Day  is  called 

*  Joh.  xviii.  28.  The  learned  Bochar/,  and  Dr.  Ligltfoot, 
and  others,  who  fuppofe  that  our  Lord  eat  the  Pafchal  Lamb 
before  his  Crucifixion,  interpret  this  of  the  other  Sacrifices 
which  were  oflered  during  the  Fealt  of  unleavened  Bread. 
Thefe  are  indeed,  in  two  or  three  Places  of  Scripture,  called 
Paffover-Offerings  ;  but  —  roTlar^x  —  mull  I  think  denote, 
or  at  leafl:  include,  the  Pafchal  Lamb  itfclf.  Befides,  if  other 
Sacrifices  were  meant,  the  Je-^xis  mull  never  have  entered  into 
the  Judgment-Hall;  for  Saciifices  were  offered  in  the  Tem- 
ple every  Day. 

y  Joh.  xix.  14,  31 .     The  fame  learned  Writers  fuppofe  the 


314       -^  /^/^'"^  of  our  Bleffed  Saviour  s  Mmijlry. 

alfo  the  Preparation  of  I  he  Pajfover ,  and  that  Sah* 
bcth-Day,  which  fuccceded,  is  called  an  high  Day, 
which  particularly  points  out  the  firft  Day  of  the 
Feaji  of  unleavened  Bread y  '^  in  which  there  was  an 
holy  Convocation  to  the  Lord,  and  in  which  they  were 
commanded  to  do  no  Alanner  of  fVork.  And  it  is 
obfervable,  that  according  to  the  Account  herr 
given,  Chrijl  our  Paffover  was  facrificed  for  us,  and 
fuffered  Death  on  the  lame  Day,  and  at  the  very 
fame  Hour,  in- which  the  PaJ/bverwAs  facrificed  in 
the  Temple.  It  is  farther  obfervable,  that  our  .V^- 
vioitr  roje  from  the  Dead,  and  became  the  Firfl-fruits 
of  them  that  flepty  on  the  Morrow  after  the  firft  Day 
of  unleavened  Breads   ^  when  the  Sheaf  of  the  Firft- 

ma,60CTKiv>,y  or  Preparation  of  the  PoJJover  here  mentioneJ,  to 
be  the  Preparation  of  tlie  Sabhath,  which  is  tliercforc  fo  called 
becaufe  it  was  in  the  Pafchal  Week.  The  Day  indeed  before 
the  Feafl  of  unleavened  Bread,  which  happened  this  Year  on 
the  Sabbath,  is  called  by  the  Evangclirti. — tt 0.-^0. tk- vis  —  ;.nJ  — 
fr^o~u.t^3C7tf  Matt.  XXV  ii.  62.  Mar.  w.  42.  Luk.  xxiii.  54. 
Joh.  xix.  31,  42.  Kut  in  thcfe  Places  exprcfs  Mencion  is 
made  of  the  Sabbath.  W'c  ki;ow  that  in  the  Law  particular 
Dired\ions  are  given  about  the  Preparation  to  be  made  for  tiic 
Paflbvcr  the  Day  before  ;  and  we  find  that  our  Lord's  Difci- 
plcs  did  prepare  for  tlie  Celebration  of  this  Paflbvcr:  And 
therefore  1  apprehend,  that  na^etTKwn,  with  the  Genitive  Ca'c 
TB  Unry^Xy  Can  fignify  no  other  than  the  Day  before  the  Pafl- 
over,  when  iliis  PrejMration  was  made. 

^  Exod.  xii.  It).     This  Day  is  alio  in   Scripture  called  a 
Sal'bath.      See   Lev.  xxiii.  n,  15.  *  Lev.   xxiii.  10,  11. 

Fruits 


A  View  of  our  BleJ/ed  Saviour  s  Minijiry.       3 1  j 

Fruits  was  waved  before  the  Lord.  ^  Laftly,  his 
Entry  into  Jeru/alera  before  this  Pajover,  happened 
on  the  very  Day  in  which  the  Pajchal  Lamb  was 
taken  up. 

It  is  not  eaiy,  nor  is  it  a  Thing  of  any  great 
Confequence,  to  range  i\\ii  feveral  Fadts,  and  Cir- 
cumftances  preceding  our  Lord's  Paifion,  which 
are  recorded  by  the  Evangelifts^  in  due  Order  of 
Time.  We  find  different  Circumftances  related 
by  different  Evangelijlsy  and  none  of  them,  as  I 
fuppofe,  have  recorded  all.  St.  John  in  particular, 
who  wrote  his  Gofpel  purpofely  to  fupply  the 
OmifTions  of  the  other 'three,  has  omitted  moit  of 
the  Circumftances  and  Speeches  recorded  by  them, 
and  added  feveral,  of  which  they  have  taken  no 
Notice.  It  is  no  Wonder  therefore  that  Harmo- 
niflis  fliould  differ,  and  find  it  difficult  to  marfhal 
each  Fa6t,  and  Word,  in  its  proper  Order.  It  is 
not  in  particular  eafy  to  fay,  at  what  Point  of  Time 
the  Difcovery  of  Judas  happened  :  It  is  not  im- 
probable, that  this  Difcovery  might  be  made  by 
Degrees.  '  He  had  not  long  before  told  his  Apof- 
tles,  that  one  of  them  was  a  Devil,  or  Informer, 
^  Now  at  Supper,  when  he  wajhed  their  Feet,  he 
told  them  they  were  not  all  clean.  '  Some  Time  af- 
ter this  he  tells  them,  that  he  that  eateth  Bread  with 

^  Compare  Exod,  xii.  3,  with  Joh.  xii,  1,12,  "  job.  vi. 
70.       ^  xiii.  II.       Mb.  18. 

him 


3 1 6      A  View  of  our  Blcjfcd  Saviour  s  Minijlry. 

him  had  lift  up  his  Ilcel  againfl  him.  ^  And  fome 
TiiiK^  alter  this  we  may  fiippofe  him  to  have  told 
them  ilill  mere  plainly,  that  one  of  the  I'welve,  who 
dipped  ivtth  him  in  the  Dijh,  JJjould  betray  him, 
R  Laftly,  wo  may  fuppofc  him  after  Supper  to 
have  fpecified  this  Pc^rfon,  by  giving  him  a  Sop, 
Or  perhaps  the  d liferent  Relations  may  be  dif- 
pofed  thus  :  JefuSj  having  before  hinted  that  one  of 
them  -zvould  lift  up  his  Heel  againfl  him^  being  troubled 
in  Spirit^  at  laft  tells  them  plainly,  that  one  of  them 
fhould  betray  him.  'They  looked  one  on  anothei'y  doubt- 
ing cf  whom  hefpake ;  and  began  every  one  of  them  to 
fay  unto  him^  Lord^  is  it  J?  He  again  faidy  He  that 
dippeth  his  Hand  with  me  in  the  Diflj^  that  is,  one 
of  you  who  fits  now  near  me,  and  eats  out  of  the 
fame  Mefs,  the  fame  ffoall  betray  me :  Judas  too, 
among  the  reft,  afked  whetlicr  he  was  the  Perfon ; 
JefuSy  either  in  fome  Whifper,  which  the  others 
did  not  hear,  or  by  fome  private  Sign,  which  he 
underPiood,  figniFi-d  to  him  that  he  was  the  Per- 
fon. PcteTy  impatient  to  know  the  Perfon,  bec- 
koned to  Johiy  who  was  next  to  JefuSy  and  leaned 
on  his  Bcfomy  that  he  fhould  afk  who  it  fhould  bcy  of 
whom  he  [pake.  ^  He,  leaning  down  on  his  Breafiy 
fo  as  to  apply  to  his  Ear,  afked  him  privately 
who  it  was.     Jefus  arfwered.  He  it  is  to  whom  I 

*^  Mart.  xx\i.  2  1,  ."^lC.      Mar.  xlv.  i8,c^c.       Luk.  xxii.  21, 
t^c.     Joh.  xiii.  23,24.  »  joh.  xiii.  25,^^:0.  *•   tTmnTwi 

t'/ii  lit  f^S"*;. 

Ml 


A  View  of  our  Blejfed  Saviour  s  Minijlry*       3 1 7 

fiiall  give  a  Sop  ;  and  he  gave  the  Sop  to  Judas  IJcariot, 
Judas,  thus  finding  himfelf  difcovered,  chought 
it  Time  to  haften  the  Execution,  and  immediately 
left  the  Room.  '  'The  Devil  had  before  put  it  into 
his  Heart  to  betray  his  Maftej  ;  and  he  had  ah-eady 
two  Days  before  this  covenanted  with  the  chief 
Priejis,  and  only  waited  a  lit  Opportunity :  But 
this  Difcovery  alarmed,  and  enraged  him  :  And 
therefore  it  is  faid,  that  after  the  Sop  Satan  entered 
into  him :  Satan  now  took  full  PoflefTion  of  him, 
fuggefted  to  him,  that  this  was  the  moft  favour- 
able, the  only  fit  Opportunity,  and  drove  him 
onto  the  Execution  of  his  wicked  Dcfigns.    Je- 

fuSi  as  he  was  going  out,  faid  unto  him,  That 
thou  doefl,  do  quickly.  But  the  Apollles  did  not 
underftand  him  :  Some  imagined,  that  he  only 
meant,  that  Judas  fhould  be  fpeedy  in  buying  what 
Things  were  necelTary  for  the  Celebration  of  the 
Fajfover  the  next  Evening ;  others  thought,  that 
he  meant,  that  he  fhould  give  immediately  what  Je- 

Jus  had  ordered  to  the  Poor.  It  may  feem  flrange, 
that  the  Apoflles  fhould  not  underftand  what  our 
Lord  meant,  after  he  had  fo  particularly  explained 
his  Meaning.  But  this  Difcovery  of  the  Traitor 
might  be  made  in  a  Manner  not  difccrniblc  to  all 

*  It  is  faid,  V.  2.  of  this  Chapter  —  t5  ^/aooA«  'yilr,  jh-.^Mxata 
#/f  T^iv  KUP^lxv  'itsoXf  iva  avTcj'  zrxooc^u  —  77'f  Dcvil  had  already^ 
before  he  took  this  Scp^  or  cair.e  to  this  Sntp'r^  put  it  into  Ju- 
das s  Heart  to  httroy  him. 

of 


$lB        A  View  of  our  Bleffed  Saviours  Minijiry. 

of  them.  Judas  himfclf  might  fit  near  our  Savioiiry 
and  the  Anfwer  might  not,  and  feems  not  to  have 
been  overheard  by  the  other  Apoftles ;  the  Signal 
of  delivering  the  Sop  might  be  known  only  to  John, 
or  perhaps  to  Peter :  Befides,  all  the  Apoftles  were 
very  flow  in  apprehending  any  thing  relating  to 
om  Lord's  Sufferings.  If  we  fuppofc  that  he  had 
evidently  pointed  out  the  Traitor  to  all  of  them, 
(which  yet  does  not  feem  to  have  been  the  Cafe), 
yet  they  might  not  imagine  the  Hour  to  be  fo 
near,  or  have  any  Thoughts  of  their  Mafter's  be- 
ing betrayed,  and  apprehended  that  very  Night. 
He  had  indeed  foretold  it,  but  they  were  very  un- 
willing to  believe  him. 

^  As  foon  as  Judas  "jo  as  gone  out,  J  ejus,  knowing 
that  now  the  Plot  was  ripening,  broke  out  into  this 
Exclamation  —  Noix)  is  the  Son  of  Man  glorified,  and 
God  is  glorified  in  him  -,  if  God  be  glorified  in  him,  God 
fhall  alfo  glorify  him  in  himjelf  and  fl^all  ftraightivay 
glorify  him.  He  adds  —  IJttle  Children,  yet  a  little 
'while  lam  ivith  you.  Te  fJoall  feek  me,  and  as  I /aid 
unto  the  Je-zvs,  IVhither  I  go  ye  cannot  come,fo  now  I  fay 
unto  you.  Such  Predidlions  as  thcfe,  though  probably 
little  underftood  by  them  at  prefcnt,  yet,  when  they 
came  to  refle6l  on  them  afterwards,  could  not  but 
convince  them  of  his  Prefcience,  and  Knowledge 
of  Men's  Hearts.     Our  /.ori  concludes  with  rc- 

^  J(il).  xiii.  3  1 ,  5.C. 

commending, 


A  View  of  our  Blejfed  Saviour  s  Minijlry.        319 

commending,  and  enforcing  the  Duty  of  Love, 
and  Charity,  in  the  moit  powerful  and  affeding 
Manner.  A-  fww  Commandment  I  give  unto  you,  that 
ye  love  one  another;  as  I  have  loved  you  y  that  yc 
aljo  love  one  another.  By  this  JJjall  all  Men  hwuij 
that  ye  are  my  DiJcipleSy  if  ye  have  love  one  to  an- 
other. 

The  Difcourfe  alfo,  which  paiTed  between  our 
Lord  and  St.  Peter,  wherein  our  Saviour  prophefied 
that  St.  Peter  would  deny  him,  is  related  by  the 
Evangelifts  with  fome  Variation.  It  is  mofl:  proba- 
ble that  this  Prophecy  was  repeated  twice,  once 
while  they  were  at  Table  together,  and  a  fecond 
Time  in  their  Way  to  the  Mount  of  Olives.  Our 
Lord  having  told  his  Apoftles,  that  whither  he 
wenty  they  could  not  comey  ^  Simon  Peter  aflced  him, 
M^hither  goefl  thou  '^  J  ejus  oiijwered  him.  Whither  1 
gOy  thou  canfi  not  follow  me  novj  ;  but  thou  palt  fol- 
low me  afterwards,  ""  He  farther  told  him,  that 
Satan  "  had  obtained  Liberty  to  fift  them  as  Wheat y 
and  that  i?^  had  frayed  for  him  in  particular,  that 
his  Faith  might  not  fail  -,  and  he  admonilhed  him  to 
turny  and  flrengthen  his  Brethren,  Peter,  with  more 
Zeal,  than  Prudence,  or  Humility,  cried  out,  Lordy 
why  cannot  I  follow  thee  now  ?  I  am  ready  to  go  with 
thee  both  into  Prijony  and  to  'Death,  J  ejus  anfzvered 
bimy  Wilt  thou  lay  down  thy  Life  for  my  Sake  ?    I'e- 

*  Job.  xiii.  36,  v*vC.     "»Luk.  xxii.  3i>  &c.     '^  i^r,.>i-xrov^iii, 

rilyy 


320      A  View  of  our  BleJJed  Saviour  s  Minijlry. 

rilyy  verily  y  I  Jay  unto  theCy  the  Cock  Jhall  not  crow,  till 

thou  haft  denied  me  thrice.     "  Some  Time  after  this, 

when  they  had  left  the  Room,   and  were  gone  out 

into  the  Mount  of  Olives^  our  Lord  again  foretold, 

that  not  only  Feter^  but  all  his  Apoftles  fhould 

that  Night  be  offended  becaufe   of  him  :    T^hen 

Jaith  Jefus  unto  them.  All  ye  fl^all  be  offended  becaufe 

of  me  this  Night  j  for  It  is  written ^   I  will  fmite  the 

Shephe^dy  and  the  Sheep  of  the  Flock  fhall  be  Jcattered 

abroad:  But  after  I  am  rijen  again ^  I  will  go  before 

you  into  Galilee,  Peter  again,  with  his  ufual  Zeal, 

protefted,    that  though   all  fhould  be   offended ^  yet 

would  not  he.     Our  Lord  rebuked  this  his  vain 

Prefumption,   and   foretold,  that   he   Ihould    fall 

more  fhamefully  than  any  of  the  reft  :    Verily  I 

Jay  unto  thee^  that  this  Day,  even  in  this  Nighty  before 

the  Cock  crow  twice,  thou  (halt  deny  me  thrice.    Peter 

protefted  more  vehemently  than  ever,  that  if  he  fhould 

die  with  hinty  yet  he  would  not  deny  him.    Likewije 

aljojaid  they  all, 

p  Our  Lordy  having  foretold  Peter  s  Denial  of 
him,  addrelles  himfclf  to  all  the  Apoftles,  and 
afks  them,  whether  when  hejent  them  without  Purje, 
and  Scrip,  and  Shoes,  they  lacked  any  thing  ;  and  they 
fdidy  Nothing.  Then  Jaid  he  unto  themy  But  now  he 
that  hath  a  Furje,  let  him  take  it,  and  likewije  his 
Scrip  -y  and  he  that  hath  no  Swordy  let  him  Jell  his 

•  Matt.  xxvi.  30,  vV'c;     Mar.  xiv.  2's  &c,  '  Luk.  xxii. 

Garment^ 


A  View  of  our  Bkffed  Saviour  s  Mmijlry.       321 

Garment^  and  buy  one.  For  I  fay  unto  you^  that  this 
that  is  written  muft  yet  be  accompUJJjed  in  me.  And  he 
was  reckoned  among  the  Tranfgrcjfors  -,  for  the  Thln'^s 
concerning  me  have  an  End.  "^  Several  ancient  MSS. 
read  V.  36.  —  -twamV?/,  and  aiyoooco-u — ivili  fell,  and 
will  buy.  If  we  retain  the  prefent  Readino-  this 
will  not  alter  the  Senfe,  '  it  not  being  unulual  in 
the  prophetical  Style,  to  foretel  what  will  happen, 
in  fuch  particular  Circumftances,  under  the  Form 
of  an  Imperative.  Our  Saviour  intended  to  fore- 
warn them,  that  Times  of  great  Diflrefs  were  com- 
ing. It  was  ufual  for  thofe  who  went  a  long  Jour- 
ney to  take  with  them  a  Purfe  or  Scrips  that  they 
might  not  want  Provifions,  and  to  arm  themfelves 
with  a  Swordy  to  defend  them  againft  Robbers. 
*  Our  Saviour  had  before  fent  out  his  Difciples 
without  Purfe  or  Scrip,  and  they  found  ready  En- 
tertainment every  where  •,  and  without  a  Szvord, 
and  no  one  hurt,  or  molefted  them.  He  would 
now  forewarn  them,  that  they  muft  expedt  to  meet 
with  different  Treatment  :  He  himfelf  J/jouId  be 
reckoned  amongft  the  T'ranfgreffors -,  and  they  muft 
exped  no  better  Ufage  than  their  Mafter.  But 
they,  taking  his  Words  in  a  literal  Senfe,  told 
him  they  had  two  Swords.  Our  Lord  contented 
himfelf  with  a  ftiort  Reply,  atidfaid  unto  them.  It  is 

1  See  Millit  Nov.  Tcft.  '  Thus  Jer.  ix.  17.  Call  ye  for  ibe 
Mour ning. women ',  that  is,  you  will  have  occalion  to  call  lor 
them.         '  See  Matt.  x.  9,  Sec. 

X  enough ; 


322      A  View  of  our  Bleffed  Saviour  s  Minijlry. 

enough  \  as  much  as  to  fay.  You   need  not  trouble 
yourfclves  any  farther  about  providing  Arms. 

His  Difcourfes  in  the  14th,  15th,  and  i6th 
Chapters  of  St.  John^  which  feem  to  have  followed 
immediately  after,  come  in  here  very  properly. 
They  thought  of  providing  for  their  Defence  •,  he 
bids  them  to  concern  themfelves  no  farther ;  and 
then  gives  them  Exhortations  proper  to  comfort 
them  under  their  prefent  Diflrefs,  and  to  prevent 
their  Heart  from  being  overwhelmed  with  Trouble. 
A  due  Attention  to  the  prefent  Situation  and  Cir- 
cumftances  of  thefe  ApolUes,  will  bed  enable  us  to 
explain  this  Difcourfe  of  our  Lord,  We  may  fuppofc 
them  full  of  Doubts,  and  Mifgivings,  and  melan- 
choly Apprehenfions  •,  alarmed,  and  confounded  at 
our  Saviour's  Predidions,  that  he  fhould  be  betrayed^ 
and  crucified^  and  denied  by  Peter,  and  forfaken  by 
ihem  all.  Thefe  Exhortations  therefore  were  dc- 
fifrned  to  comfort  them  under  their  Diftrefs,  to  fup- 
port  their  Faith,  and  to  take  off  their  Thoughts 
from  the  Things  of  this  World;  but  in  fuch  a 
Manner,  as  they  could  bear,  as  was  bed  adapted  to 
their  Capacities,  and  Infirmities.  They  do  not  feem 
all  of  them  to  have  been  delivered  at  the  fame 
Time,  in  one  continued  Difcourfe:  There feems  to 
be  a  Break  at  the  End  of  the  fourteenth  Chapter ; 
and  it  is  probable,  that  thus  far  might  be  fpoken  af- 
ter Supper,  before  they  left  the  Room  :  And  what 
follows  in  the  cnfuing  Chapters  might  be  delivered 

in 


A  View  of  our  Blejpd  Saviour  s  Minljlry^        -^2;: 

in  the  Way  as  they  went,  fome  other  Circiimftances, 
recorded  in  the  other  Evangelifis^  firfl  intervening. 
But  as  the  Subje<5l  of  thefe  Exhortations  is  nearly 
the  lame,  it  may  be  proper  to  confider  them  all  to- 
gether. 

^  He  begins  his  Speech  with  exhorting  them  not 
to  let  their  Heart  he  troubled^  but  to  put  their  Truft 
in  God^  and  in  him  —  '7rt<riuiTi  eic  tok  Qilv,  Kat  Itf  lyi 
m?i\ii7i  —  believe  in  God,  believe  alfo  in  me.  He  tells 
them,  that  in  his  Father's  Houfe  were  many  Manfions, 
and  Room  for  many  Guefts  —  «  ^  f^^  c-t^ov  w  vah  ' 
■  7nfe\ttmax  Itziuattu  tothv  v^av  —  If  you  could  think 
there  was  not  fuch  Room,  yet  I  have  told  you  that  I 
go  to  make  and  provide  Room  for  you.  He  had  jufl 
before  told  them,  that  he  fhould  be  but  a  little  while 
with  them,  and  that  whither  he  was  going  they  could 
not  come:  And  therefore,  left  this  fliould  fill  them 
with  Sorrow,  he  tells  them,  that  he  was  going  only 
to  prepare  a  Place  for  them  •,  and  that  he  JJoould  come 
again,  and  receive  them  unto  himfelf,  that  where  he 
zvas,  there  they  might  be  alfo.  He  adds.  Whither  I  go 
ye  know,  and  the  Way  ye  know.  The  Difciples,  who 
thought  of  nothing  but  temporal  Grandeur,  did  not 
know  what  to  make  of  fuch  kind  of  Difcourle  : 
"Thomas  therefore  faith  unto  him^  Lord,  we  know  not 
whither  thou  goefi ;  and  how  can  we  know  the  Way  ? 
Our  Lord's  Meaning,  I  fuppofe,  was,  that  he  was 
going  into  another  World,  as  he  had   told  them, 

*  Joh.  xiv.  1,  &c.         *  Some  Copies  read — jt/  Trt^ive^^i. 

X  2  and 


724      -^  View  of  our  Blejfed  Saviour  s  Minijlry, 

and  that  by  the  Means  of  a  painful  and  ignomini- 
ous Death.  But,  knowing  their  Infirmities,  he 
gives  another  Turn  to  his  Difcourfe  :  He  would 
not  fiiy  any  thing  that  was  too  fliocking  to  them, 
and  therefore  does  not  tell  them  in  diredl  Terms, 
that  they  mufl:  follow  hini  through  the  fame  Suffer- 
ing's, but  contents  himfelf  with  faying  in  general, 
that  he  was  the  IVay^  the  'Truths  and  the  Life^  and 
that  no  Man  comet h  unto  the  Father^  but  by  him^ 
thereby  giving  them  to  underlhmd,  that  the  only 
Way  to  attain  Ilappinefs  in  his  Kingdom,  was  by 
following  his  Precepts,  and  Example.  He  farther 
tells  them,  that,  //  they  had  known  him,  they  Jhciild 
have  knoivn  his  Father  alfo,  that  is,  if  they  had  fuf- 
ficiently  underftood  his  Dodrine,  they  would  have 
known  the  Father^  and  what  he  meant  by  his  Houfe  ; 
that  by  feeing  him,  and  hearing  his  Doctrines,  they 
had  in  Effect  fcen  and  known  the  Father'  himfelf.  Phi- 
lip, who  knew  that  God  had  appeared  to  the  Patri- 
archs of  old,  and  who  expected  fome  vifible  Decla- 
ration of  Gcd  in  Favour  of  his  Chrift,  faith  unto 
biw.  Lord,  fhew  us  the  Father,  and  it  fujficeth  us, 
Jefus^  in  his  Anfwer,  gives  him  to  underlland,  that 
he  was  to  expc6t  no  luch  Vifion  -,  that  he  ought  to 
have  underltood  him  hotter,  after  he  had  been  fo  long 
Time  with  them  •,  that,  hy  feeing  him  and  his  Works, 
they  had  in  ElTed/t'^w  the  Father,  and  need  not  call 
for  better  Inftrudion,  or  ilronger  Conviction  than 
he  had  already  given  ilicm  •,  that  as  lie  was  inti- 
mately united  with  the  Father,  and  adted  by  Corn- 
mi  flion 


A  View  of  Gur  BleJJed  Saviour  s  Minijlry.      225 

mlfiion  from  him,  fo  his  Dodrine,  and  his  JVorks^ 
were  the  Father's  Dodlrine,  and  JVorks.  Believe  me 
that  lam  in  the  Father^  and  the  Father  ifi  me,  or  elfe 
believe  me  for  the  very  Work' s  fake :  You  may  believe 
me,  on  my  Aflertion,  that  I  am  in  the  Father^  and 
the  Father  in  me,  or,  if  you  have  any  Doubt  of  this 
Truth,  my  Miracles  may  convince  you.  He  far- 
ther afTures  them,  that  they  themfelves  JJjall  do  the 
fame  Works,  and  greater,  hecaufe  he  was  going  to  the 
Father,  and  fhould  be  able  to  do  any  thing  for 
them,  and  to  obtain  for  them  whatfoever  they  JJooidd 
ajk  in  his  'Name.  ^  The  Reafon  why  our  Lord  infills 
fo  much  on  the  Necefllty,  and  Expediency  of  his^^- 
ing  to  the  Father,  feems  to  be,  to  prevent  their  finking 
into  Defpair,  when  they  law  him  taken  from  them; 
and  the  Advantages  he  points  out  are,  that  then  his 
Miflion  fhould  be  more  openly  declared,  and  more 
fully  attefted,  and  a  greater  Number  of  Converts 
lliould  be  made,  than  could,  for  Reafons  often  al- 
ready given,  be  done,  while  he  continued  on  Earth. 
The  miraculous  Etfufion  of  the  Holy  Spirit  on  the 
Day  of  Pentecojl  fufficiently  verified  what  is  here 
foretold.  Our  Lord  proceeds  to  give  his  Difciples 
fcafonable  Admonitions,  and  Exhortations.  If  ye 
love  me  (fays  he)  keep  my  Commandment s»  And  I  will 
-pray  the  Father,  and  he  fhall  give  you  another  ""  Com- 
forter, or  Advocate,  that  he  may  abide  with  you  for 
ever,  even  the  Spirit  of  Truth.  This  Advocate  was 
"^  See  xiv.  28.     xvi.  7.         ^  nx^uKMro  . 

X  3  not. 


026       A  View  of  our  Blejfed  Saviour  s  Minijiry. 

not  indeed  to  lead  them  to  Conqueft  and  Dominion; 
for  the  World  (he  tells  them)  cannot  receive  h'lm^  he- 
cauje  it  feeth  him  not^  neither  knoweth  him:  He 
would  not  be  obvious  to  the  Senfes,  or  Notice  of 
the  World :  But  he  tells  them,  that  they  Jhould  know 
him,  and  enjoy  the  Comfort  and  Benefit  of  his  Pro- 
tedlion  ;  for  he  fhould  dwell  with  them,  and  be  in 
them.  I  will  not  leave  you  ^  comfortlefs,  or  dejlitute  ; 
(fays  he)  I  will  come  to  you.  This  may  be  fuppofed 
to  relate  either  to  his  Appearance  to  them  after  his 
Refurredlion,  or  to  his  Prefence  with  them  by  his 
Spirit :  And  in  either  of  thefe  Senfes,  they  might  be 
faid  to  know  at  that  Day,  that  he  was  in  the  Father^ 
and  they  in  him,  and  he  in  them.  He  again  inculcates 
Obedience  to  his  Commandments ;  and  tells  them,  that 
this  would  be  the  beft  Sign  of  their  Love  to  him  ; 
and  that  on  this  Condition  only  would  his  Father 
love  them,  and  he  would  love  them,  and  would  mani- 
feft  himfelf  to  them,  Thefe  Dodlrines  of  our  Lord 
feem  to  us  fufficiently  clear  and  plain  •,  but  to  his 
Difciples,  at  that  Time,  they  appeared  very  flrange 
and  unintelligible.  Accordingly,  one  of  them 
afked  him,  ^what  could  be  the  Reafon  that  he  Jhould 
^Jhew  himfelf  to  them,  and  not  to  the  World,  They 
'cxpccSted  fome  publick  Manifcllation  of  him,  vifi- 
ble  to  all  the  World,  and  could  not  comprehend 
why  he  fhould  talk  ofjhewing  himfelf  to  them  alone. 

Our 


A  View  of  our  BleJJcd  Saviours  Minijlry.       327 

Our  Lord  did  not  think  proper  to  tell  them  at  once, 
that  he  was  nofuch  Meffmb  as  they  looked  for;  but 
thought  it  fufficient  to  intimate  this  Dodrine  in  ge- 
neral Terms,  fuch  as  they  would  better  underftand 
hereafter.  If  a  Maji  love  me,  (fays  he)  he  will  keep 
my  Words,  and  my  Father  will  love  him,  and  we  will 
come  unto  him^  and  make  our  Abode  with  him.  He 
that  loveth  me  not,  keepeth  not  my  Sayings  -,  and  the 
Word^  which  you  hear,  is  not  mine,  hut  the  Father's^ 
which  fent  me.  His  Dodtrine  is  this,  that  the 
Benefits  conferred  by  him  are  fpiritual,  to  be  ob- 
tained only  by  loving  him,  and  keeping  his  Words ; 
and  that  to  fuch  only  as  fhall  thus  love  him  is  he 
to  be  manifefted.  The  Words  following  will  in 
fome  Meafure  explain  why  he  fpake  not  in  plainer 
and  fuller  Terms — "Thefe  things  have  I  fpoken  unto 
you,  being  yet  prefent  with  you :  That  is  to  fay — Thus 
far  is  fufficient  to  fay  at  prefent,  while  I  continue 
in  Perfon  wkh  you  ;  I  need  not  now  explain  myfelf 
any  farther  •,  all  thefe  things  fhall  in  due  Time  be 
more  fully  taught  you  by  the  Holy  Ghoft,  whom  the 
Father  will  fend  in  my  Name  ;  he  fhall  teach  you  all 
things,  and  bring  all  things  to  your  Remembrance^ 
whatfoever  I  have  fnid  unto  you.  To  the  fame  x-'ur- 
pofe  alfo  he  fpeaks,  Ch.  xvi.  12.  —  I  have  yet  many 
things  to  fay  unto  you,  but  ye  cannot  bear  them  now : 
Howbeit,  when  he,  the  Spirit  of  Truth,  is  come,  he  will 
guide  you  into  all  Truth,  And  again,  v.  i^,—Thefe 
things  have  1  fpoken  unto  you  in  Proverbs,  dec.     We 

X  4  fee 


328        A  Vieiv  of  our  BleJJed  Saviour  s  Mmijlry. 

fee  here  the  Reafon  why  our  Lord  did  not  fo  fully 
explain  himfelf  to  his  Difciplcs.  He  conformed 
himfelf  in  fome  Meafure  to  their  Prejudices,  and 
Infirmities,  and  taught  them  the  fpiritual  Dodrines 
of  the  Gofpel  by  gentle  Degrees,  as  they  were  able 
to  bear  them.  Such  Do6lrines,  as  he  knew  would 
be  difagrceable,  and  offenfive  to  them,  he  refcrved 
to  be  afterwards  taught  by  the  Holy  Spirit^  v.'hen 
they  fhould  be  better  difpofed,  and  prepared  to  re- 
ceive them.  Our  Lord  clofes  his  Difcourfe  with  a 
Bleflmg  —  Peace  I  leave  with  yoUy  my  Peace  I  give 
unto  you.  But  it  is  Peace^  not  Conqueft,  tliat  he 
promifes  i  not  Juch  as  the  World  giveth.  He  again 
bids  them  yiot  he  troubled^  or  afraid  \  and  tells  them, 
that,  ;/  they  loved  him^  they  would  rejoice  that  he  was 
going  to  the  Father  ;  for  (fays  he)  ;;;j  Father  is  greater 
than  L  He  adled  here  only  in  an  inferior  Capacity, 
as  his  Father^s  Deputy,  and  MefTenger.  And  there- 
fore his  Return  to  his  Father  muil  contribute  to  his 
Advancement,  and  give  him  greater  Power  to 
protedl,  and  reward  his  Difciples.  And  now  (fays 
he)  I  have  told  you  before  it  come  to  pafsy  that^  when 
it  is  come  to  pafs^ye  'might  believe ;  What  I  now  fay 
may  appear  flrange  to  you ;  but,  when  you  fee 
every  thing  come  to  pafs,  it  will  ferve  to  con- 
firm your  Faith.  He  adds,  that  he  has  no  Time 
to  hold  long  Difcourfe  with  them  \  for  the  Prince  of 
this  Worlds  ^atafjy  and  his  Agents,  were  now  foon 
^oming  •,  but  he  had  710 thing  in  him  j  he  had  nothing 

to 


A  View  of  our  BleJJed  Saviour  s  Minijlry.        3  29 

lay  to  his  Charge,  and  no  Power  over  him.  But 
to  this  he  fubmitted,  to  convince  the  World  that  he 
loved  his  Father^  and  was  ready  to  do,  and  fuffer 
whatever  he  commanded  him. 

As  our  Lord  ends  this  Dilcourfe,  faying,  Arife^ 
let  us  go  hence^  we  may  fuppofe  that  he  now  left  the 
HoLife,  where  they  had  flipped,  and  that  what  fol- 
lows in  the  enfuing  Chapters,  was  fpoken  by  him  in. 
the  Way,  as  he  went  to  Gethfemane. ""  He  then  refum- 
ed  his  Difcourfe,  and  began  with  comparing  himfelf 
to  a  Vine^  and  his  Difciples  to  the  Branches.  Some 
Vine,  which  they  met  with  in  their  Way,  might 
pofiibly  give  Occafion  to  this  Comparifon  •,  or  per- 
haps he  might  allude  to  what  he  had  laid  not  long 
before  at  the  Inftitution  of  the  Sacrament^  when  he 
called  the  Wine  his  Blood.  The  Defign  of  this  Com- 
parifon was  to  perfuade  his  Apoftles  to  continue  in 
his  Word,  and  Dodlrine,  and  Anew  forth  that  they 
are  his  Difciples,  by  being  fruitful  in  good  Works. 
He  would  teach  them,  that  it  was  not  fufficient  to 
call  themfelves  by  his  Name,  or  profefs  themfelves 
his  Difciples;  but  that,  if  they  expecled  any  Bens- 
fit  from  his  Service,  they  mwii  bring  forth  much  Fruit -^ 
they  muji  abide  in  him^  and  his  Words  mujl  abide  in 
them.  He  feems  to  hint  at  the  Fate  of  Judas,  who 
was  a  Branch  of  this  Viney  but  was  now  cajl  fortby 
^nd  muft  foon  die,  and  wither  away,  and  be  cajl  into 

a  Joh.  XV.  I,  kz. 

Ibl 


330      A  View  of  our  BleJJed  Saviour  s  Minijlry. 

the  Fire.  ^  But  they  were  now^  after  he  was  gone,  all 
of  them  clean ;  yet  ftill  wanted  farther  Corredion 
and  Improvement :  Nay,  if  they  did  not  continue 
in  his  Word,  they  alfo  muft  expect,  like  their  Fel- 
low-Difciple,  to  be  f^y?  forth,  as  ufelefs  and  un- 
fruitful. Sojhould  they  he  his  Difciples  ;  on  this  Con- 
dition, JJjould  they  coKtinue  in  his  Love,  and  whatfo- 
cver  they  fiould  njk,  Jlxiild  he  done  unto  them.  He 
ftill  farther  prefTes  and  inculcates  the  Exhort.uion 
couched  in  this  Compariibn,  calling  on  them  to 
hep  his  Commandments,  and  particularly  to  love  one 
another,  as  he  had  loved  them.  Greater  hove  (faith 
he)  hath  no  Man  than  this,  that  a  Man  lay  down  his 
Life  for  his  Friends,  Ye  are  my  Friends,  if  ye  do 
ichatfoever  I  command  you,  d>cc.  Having  thus  figni- 
fied  that  he  fhould  lay  down  his  L'fe  for  them,  he 
forewarns  them,  that  they  muft  expecfl  no  better 
Treatment  than  their  Mafter;  that  the  IForld  would 
hate  andperfecute  them  ;  that  they  would  put  them  out 
of  the  Synagogues  •,  and  that  whofoever  killed  them  would 
think  that  he  did  God  Service,  and  '  offered  to  him  an 
acceptable  Sacrifice.  ^  And  thefe  things,  he  fays,  he 
forewarned  them  of,  that  they  fhould  not  he  offended^ 
that  when  the  l^ime  floould  come,  they  might  rememher 
that  he  had  told  them  of  them,  and  not  be  furpriled, 
or  tempted  to  fall  off.    He  adds  —  Thefe  things  Ifaid 

•*  Secjoh.  xlii.  lo.         '  ;.ajT^uV»  Trri^oi^nt,  Joh.  xvi, 

not 


ji  View  of  our  Bleffed  Saviour  s  Minijlry. 

not  unto  you  at  the  Beginnings  hecaufe  I  "joas  with  you. 
Our  Lord  from  the  Beginning  knew  the  Weaknefs 
of  his  Difciples;  and  therefore  was  at  the  firft  very 
fparing,  and  cautious  of  preaching  fuch  difagreea- 
ble  Dodrines  to  them.  Pie  knew  he  fhoukl  here- 
after have  Time  to  inform  them  of  thefe  Things ; 
and,  as  his  Death  drew  near,  he  opened  them  more 
fully,  and  clearly,  to  them.  Such  Dodrine  ftill 
appeared  very  ft  range  to  them  —  Becatife  he  /aid 
thefe  things  to  them^  Sorrow  had  filled  their  Heart, 
He  adds  therefore,  that  what  he  had  taught  them 
was  true,  that  his  leaving  them  would  be  for  their 
Benefit  and  Advantage,  hecaufe  that  he  fhould 
fend  the  Comforter^  or  Advocate^  to  them.  What 
follows  is  fomething  difficult  to  be  undcrftood,  as 
it  relates  to  the  Forms  obferved  in  the  Jewijb 
Courts  of  Judicature,  with  which  at  prefent  we  are 
not  lb  perfe6lly  acquainted.  *"  The  Account  given 
by  the  beft  Commentators  is  briefly  this  —  The 
Holy  Ghoft  is  here  called  —  Ua^iy.K^^ioi  —  an  Advo* 
cate :  He  was  Chrift's  Advocate  here  on  Earth,  lent 
to  plead  his  Caufe  againft  his  Advcrfaries.  ^  The 
Word  —  Wiyln —  fignifies  to  implead,  or  condemn, 
in  a  Court  of  Judicature  :  Our  Lord  therefore  tells 
his  Difciples,  that  this  his  Advocate  Ibould  bring 
three  Sorts  of  Adions  againft  the  World — a«fi  i/xaep- 

7/ar,  Kot/  Tip;  ^lKat.lO(TiJVHS  t   '('0,1  Tf^/  K^iaiaf,   Hi^t  klJLCt^'lcti Cf 

*  Hammondt  Grotii4s,SiQ,  ^  See  Joh.  iii.  20.     viii.  46. 

Jam.  ii.  9. 

Sin 


^  -^  x 


.  I 


332       A  View  of  our  Blejfed  Saviour  s  Mi?iijlry. 

Sin  —  was  an  Adion  concerning  criminal  Matters. 
Such  an  A6>ion  f!:ould  the  Holy  Gbojt  bring  againft 
the  World,  or  the  unbelieving  Jews,    and  by   his 
miraculous  Gifts  fet  forth,  and  demonftrate  the  Siriy 
and  Crime  of  xhokjews^  in  not  believing  on  Chrift, 
Anotlier  Adlion  he  fhould  brino-  ag;ainft  the  World 
was  —  T?p/  Ji/.rt/ocrjV»f  —  of  Rightcoujnefs.     This  con- 
fifted  in  vindicating,  and  rewarding  injured  Inno- 
cence.    His  Refurredtion,  and  Afcenfion  into  Hea- 
ven, which  the  Holy  Spirit  would   bear  Witntfs  to, 
was  a  Vindication  of  his  Innocence,  and  a  Reward 
of  his  Sufferings  here  on  Earth.     A  Third  Adion, 
which  the  Holy  Spirit  (liould  bring  againll  the  World, 
and  its  Ruler  the  Devil,  was— t?^/  )l^i(7icos  —  of  Judg- 
ment.   This  was  an  Adlion  of  private  Injury  be- 
tween Man  and  Man,  which  by  the  Mofaick  Law 
was  puniflied  by  way  of  Retaliation,  on  him  who 
did  the  Injury.     As  therefore  the  Devil   by  falfe 
Accufation  had  pcrfecutcd  our  Saviour,    and  put 
him  to    Death,   fo,    by   the    coming   of  the  Holy 
Ghofl,    was  Satan's   Kingdom  dtitroycd,    and  this 
Milchief  moil  remarkably  and  evidently  returned 
upon  him.     And  this  Dedrudion  of  his  Kingdom 
was  a  full  and  convincing  Evidence  of  our  Lord's 
Divine  Million. 

«  Our  Saviour  again  repeats  what  ^  he  had  faid 
before,  A  little  vuhilc  and  ye  Jljall  not  fee  me  -,  and 

K  Joh.  xvi.  16,  c*vc.         *•  Chap.  xiii.  33. 

again^ 


A  View  of  our  Blejjed  Saviour  s  Minijlry.        n^'> 

again  ^  a  little  while  and  ye  Jh  all  fee  me^  hecaufe  I  go  to 
the  Father,    This  Dodrine  feemcd  to  the  Apoftles 
very  unintelligible:    They  did  not  think  proper, 
though  they  ivere  defirous^  to  ajk  him^  but  privately 
whifpered  among  themielves  — /F7^^/  is  this  that  he 
faith  unto  us  ?  &c.   Jefus  knew  their  Thoughts,  and 
explained  himfelf  to  them.  He  tells  them,  that  this 
his  Departure  would  be  at  firit  Matter  of  Sorrow 
to  them,  but  would  afterwards  add  to  their  Joy^ 
and  that  this  Joy  would  be  perpetual,  no  Man  would 
take  it  from  them  ;  that  his  Prefence  would  not  be 
wanted,  for  his  Father  himfelf  would  give  them  what- 
foever  they  fhould  a/k  \  that  he  had  taught  them  often 
*  in  a  dark  and  figurative  Way,  fuch  as  they  were 
able  to  bear,    but  that  hereafter  he  fliould  teacli 
them  all  necefTary  things  moft  plainly   and  fully. 
His  Death  and  Refurre6tion,  and  the  Coming  of 
the  Holy  Ghoji  foon  after,  enlightened    them,  and 
made  known  unto  them  the  Will  and  Defign  of  his 
Father^  what  his  Kingdom  w^as  to  be,  and  by  what 
Means  it  was  to  be  brought  about.     He  adds,   / 
came  forth  from  the  Father,  and  am  come  into  the 
World '^  again ^   Heave  the  Worlds  and  go  to  the  Fa- 
ther,   This  in  great  Meafure  fatisfied  the  Apoftles  : 
They  faid  unto  him^  Lo^  now  fpeakeft  thou  plainly y 
and  fpeakeft  no  ^  Proverb^  Parable,  or  cenigmatical 
Saying.     They  now  underftood  plainly,  that  their 


U  Traottulxii*  ^  7rx^ei{.ux> 


Lord 


334        -^  ^^'^'^^  of  our  Blejfed  Saviour  s  Minijlry. 

Lord  came  forth  from  God,  and  that  he  was  going 
again  to  him  j  and  they  conceived  Hopes,  that  he 
would  foon  come  again  from  thence,  to  fet  up  his 
Kingdom  on  Earth.     And  as  Jejus  had  relblved 
their  Doubts  without  any  Application,  and  given 
them  this  full  Satisfaction  about  what  they  were 
privately  whilpering  among  themfelvcs,  they  from 
thence  perceived,  that  he  knew  their  mod  fccret 
IVanladlions,  and  private  Thoughts :  And  therefore 
they  faid,    Now  ore  ijje  fure  that  thou  kno-jueft  all 
things^  and  needefi  not  that  any  Man  fhould  ajk  thee  ; 
hy  this  we  belie^je  that  thou  cameft  forth  from  God. 
But  Jefus  knew  their  Weaknefs  •,  he  anfwered  them^ 
Do  ye  now  believe?  Behold,  the  Hour  comet h,  yea  is 
now  come,  that  ye  fhall  he  fcattered  every  Man  to  his 
own,  andfJjall  leave  me  alone  ;  and  yet  I  am  not  alone ^ 
hecaufe  the  Father    is  with  me.      He  adds,    Thefe 
things  have  I  fpoken  unto  you,  that  in  me  ye  anight  havs 
Peace.  In  the  World  ye  Jhall  have  tribulation-,  but  be 
of  good  Cheer  •,  I  have  overcome  the  World.  This  was, 
as  we  have  all  along  obferved,  the  great  Defign  of 
this  our  Saviour's  lalt  Difcourfe,  to  keep  their  Heari 
U()\w  being  troubled,  or  offended,  and  to  give  them 
Peace  and  Joy,  At  the  lame  Time  his  own  Sufferings 
and  theirs  are  predided,  the  Holy  Spirit  is  promifed, 
the  Spiritual  Nature  of  his  Kingdom  is  jiinted  at, 
and  they  are  exhorted  to  love  one  another,  and  to 
bring  forth  much  Fruit,  if  they  would  continue  in  his 
Word,  and  be  his  Difciples.  But  thefe  things,  though 

taught 


A  View  of  our  BleJJed  Saviour  s  Minijlry,      335 

taught  more  openly,  than  he  had  hitherto  thought 
proper  to  do,  are  yet  ftill  delivered  in  Proverbsy  \j\i\i 
fome  Obfcurity,  becaufe  they  could  not  bear  them 
now  ;  and  were  referved  to  be  more  plainly  and  fully 
taught  by  the  Holy  Spirit^  after  his  Dcceafe.  And 
doubtlefs  thefe  his  Difcourfes  had  their  proper  EfFed: 
on  his  Difciples:  They  did  not  indeed  wholly  dif- 
fipate  their  Fears,  or  keep  up  their  Courage,  when 
they  faw  their  Mafter  apprehended :  They  all  for- 
fook  him^  andfled^  as  he  had  foretold  they  would  do. 
But  yet  thefe  Exhortations  might  probably  fervc  to 
keep  them  together,  and  give  them  fome  Hopes  of 
Relief,  though  in  what  Manner  it  was  to  be  brought 
about  they  could  not  fo  eafily  comprehend.  And 
after  his  Refurredion,  when  they  faw  every  thing 
happen  juft  as  he  had  foretold,  it  muft  greatly 
confirm  and  ftrengthen  their  Faith. 

*  Our  Lord  concludes  his  whole  Difcourfe  with 
a  Prayer  to  his  Father^  which  as  it  was  defigned  to 
beg  the  divine  Afliltance  to  help  their  Weakncfs, 
fo  is  it  in  itfelf,  like  the  refl  of  his  Difcourfe,  well 
adapted  to  comfort  and  fupport  them  under  the 
prefent  Diftrefs.  I  need  not  run  through  every 
Particular  of  it  ♦,  I  (liall  only  obferve,  that  he  here 
in  exprefs  and  pofitive  Terms  declares,  what  he  had 
never  done  to  his  Difciples  before,  *"  that  he,  Jefus, 
was  the  Chrijl^  "  and  that  he  had  Glory  with  the 

*  Joh,  xvli.  i.il'C.       ™  xvii.  j.         ■  xvii.  5. 

Father 


236       ^^  ^^^^'^  of  our  Bleffed  Saviour  s  Mmijlry. 

Father  before  the  World  was.  The  BlefTings  alfo 
which  he  prays  for  are  purely  fpiritual,  eternal  Life, 
the  Knowledge  of  the  true  God,  unity  of  Heart  and 
Mind,  Deliverance  from  Evil,  San^tif cation,  an 
Admittance  into  the  Place  where  he  was  going,  and 
a  Vifion  of  his  Glory. 

°  J^f^^-i  having  finillied  his  Exhortations  and  his 
Prayers,  continued  walking  on  with  his  Difciples 
towards  the  Mount  of  Olives,  and  pafling  over  the 
Break  Cedron,  he  came  to  a  Place  called  Gethfemane, 
at  the  Foot  of  the  Mountain,  where  he  entered  into 
a  Garden,  a  Place  where  he  had  often  retired  in 
private  with  his  Difciples.  Here  he  left  the  refb  of 
his  Difciples,  defiring  them  to  Hay,  while  he  went 
and  'prayed  at  fome  Diftance  from  them  -,  and  took 
with  him  only  Feter,  and  James,  and  "John.  To  thcfe 
he  imparted  the  Sorrow,  and  Amazement  of  Mind, 
which  now  overwhelmed  him;  and  bade  them  tarry 
and  watch  with  him.  And  goi7ig  on  a  little  farther, 
he  was  feized  with  great  Agonies  of  Mind  ;  and  his 
Sweat  was  as  it  were  great  Drops  of  Blood,  falling 
down  to  the  Ground-,  and  he  prayed  to  God  with  great 
Earnejlnefs,  and  at  the  fame  Time  with  great  Refig- 
nation  and  Submiflion,  faying,  O  my  Father,  if  it  be 
poffible,  let  this  Cup  pafs  from  me;  never  thelcfs,  not  as 
I  will,  but  as  thou  wilt.  This  Prayer  he  repeated 
three  Times  withjlrcng  Crying,  and  Tears.     His  Fa- 

•  M::tt.  xxvi.  36.  kc.      Mar.  xiv.  32,  kz.      Lak.  xx'ii.  39, 
kc.      Joh.  xviii.  i,  2, 

ther 


A  View  of  our  BleJJed  Saviour  s  Minijlry.       337 

ther  beard  him  :  and  though  he  did  not  remove 
the  Cup  from  him,  fcnt  an  Angel  from  Heaven  to 
fireyigthen,  and  fupport  him.  After  each  Time  he 
returned  to  his  three  Bifciples^  and  found  them 
afleep.  The  Dangers  which  furrounded  them,  and 
their  Lord's  Predidions  of  his  fufferings,  which 
had  been  this  Day  fo  often  repeated,  had  greatly 
affeded,  and  alarmed  them ;  till  at  laft  their 
Spirits  being  exhaufted  with  Sorrow,  they  were 
feized  with  a  Drowfinefs.  Our  Lord  gave  them 
a  gentle  Rebuke,  and  particularly  addrefled  him- 
felf  to  Petery  who  had  fo  lately  profefled  his  Zeal, 
and  Readinefs  to  die  for  his  Sake — Simon,  fleepefi 
thou  ?  Couldefi  not  thou  watch  one  Hour  ?  JVatch  ye 
and  pray,  left  ye  enter  into  temptation.  The  Spirit 
tridy  is  ready y  but  the  Flejh  is  weak.  You  may 
profefs  yourfelves,  and  really  may  be,  willing  to 
die  for  my  Sake  ;  but  in  the  Day  of  Danger,  you 
will  find  human  Nature,  without  the  divine  Aflif- 
tance,  too  weak  to  withfland  the  Temptation. 
After  the  third  Time,  he  told  them  they  might 
now  fteep  on,  and  take  their  Reft,  'The  Hour  was 
cotne  ',  and  he  was  at  Handy  who  ftoould  betray  him. 

'  Accordingly,  while  he  yet  fpake,  Judas  ap- 
peared with  a  Band  of  Meny  and  Officers  from  the 
Chief  Priefts  and  Pharifees.  Jefiis  had  often  ftrangcly 
made  his  Efcape  from  them  y  they  therefore  took 

P  Matt.  xxvi.  47,  &c.       Mar.'xiv.  43,  clc.       Luk.  xxii. 
47i  &c.       Joh.  xviii.  3,  &c. 

Y  mod 


33  8       A  View  of  our  Bleffed  Saviour  s  Minijiry. 

moft  abundant  Care  to  fecure  him.  They  had 
borrowed,  or  hired,  a  Band  of  Soldiers  armed 
with  Swords  and  Staves  ;  they  brought  alfo  Lan- 
terns and  Torches^  though  it  was  now  Full  Moon, 
Iclt  he  fliould  lay  hid  in  fome  dark  place.  They 
brought  with  them  a  Multitude  ;  and  fome  of 
t}j€  Chief  Prkjls  and  Elders  themfclves  feem  to 
have  accompanied  them.  When  they  were  come 
to  the  Garden,  where  Jefus  was,  Judasy  who  went 
before  the  reft,  (lepped  up  to  him,  and  faying^ 
flail,  Mafler,  kijfed  him.  This  was  the  Token  he 
had  given  them,  whereby  they  might  diftinguifh 
him  from  the  reft.  Jefus  prefently  let  him  know 
that  he  was  not  ignorant  of  his  Defign,  faying. 
Friend,  wherefore  art  thou  come  ?  Betray efl  thou  the 
Son  of  Man  with  a  Kifs  ?  And,  inftead  of  en- 
deavouring to  flee,  or  betraying  any  Fear,  he 
boldly  advanced  to  meet  his  Enemies,  and  [aid 
unto  thenty  JVhom  feekye  ?  They  anfwered  him,  Jefus 
of  Nazareth.  He  told  them  that  he  was  the  Per- 
fon.  But  they  were  ftruck  with  a  fudden  Fear; 
and  zvent  backward,  and  fell  to  the  Ground,  How- 
ever, recovering  from  their  Fright,  they  again 
came  forward  j  and  Jefus  again  afked  them,  JVhom 
feck  ye  ?  and  they  again  faid,  Jefus  of  Nazareth. 
He  anfwered,  I  have  told  you  that  lam  he.  If  there- 
fore  ye  feek  me,  let  thefe  go  their  JVay.  Then  came 
they,  and  laid  Hands  on  Jefus,  and  took  him.  Jefus 
anfwered  witli  all  Calmnefs,  and  Mildnefs,  y/;v  j>'<f 

cojne 


A  View  of  our  Bleffed  Saviour  s  Minijiry.      339 

come  out  as  againft  a  "Thiefy  with  Swords  and  Staves 
for  to  take  me  ?  I  Jat  daily  with  you  teaching  in  the 
'Temple^  and  ye  laid  710  Hold  on  me.  But  this  is  your 
Hour,  and  the  Power  of  Darknefs  ;  and  thus  it  muft 
he^  that  the  Scriptures  may  he  fulfilled.  His  Dif- 
ciples  behaved  not  with  the  like  Calmnds.  When 
they  faw  their  Mailer  apprehended,  they  faid  unto 
him,  Lord,  fhall  we  fmite  with  the  Sword  ?  And 
one  of  themy  Peter,  not  flaying  for  an  Anfwer, 
drew  his  Sword,  and  fmote  a  Servant  of  the  High- 
Prieft,  whofe  Name  was  Malchus,  and  cut  off  his 
right  ear.  Jefus  faid  to  him.  Put  up  thy  Sword  into 
the  Sheath  -,  for  all  they  that  take  the  Sword,  fhall 
perijh  with  the  Sword,  ^he  Cup,  which  my  Father 
hath  given  me,  Jhall  I  not  drink  it  ?  T^hinkefi  thou 
that  I  cannot  now  pray  to  my  Father,  and  he  Jhall 
prefently  give  me  more  than  twelve  Legions  of  Angels  ? 
But  how  then  fhall  the  Scriptures  be  fulfilled  ?  And 
turning  to  the  Soldiers,  he  faid.  Suffer  ye  thus  far, 
i.  e.  Bear  fo  far  with  my  Difciples  Zeal ;  we  fliall 
give  you  no  farther  Trouble.  And  he  touched  Mal- 
chus's  Ear,  and  healed  him.  His  Difciples,  feeing 
no  Remedy,  all  forfook  him,  and  fled.  And  it  is 
very  remarkable,  that  thefe  Officers  and  Soldiers, 
notwithflanding  this  imprudent  Zeal  of  Peter, 
did  not  lay  hold  on  him,  or  any  of  thefe  Difci- 
ples, but  fuffered  them  all  to  cfcape,  though 
they  laid  hold  on  a  young  Man,  who  probably  came 
out  of  Bed  to  fee  what  the  Tumult  was,  witii 

Y  1  nothing 


34^       -^  yi^'^^  9f  ^"^  Blejfed  Saviour  s  Minljlry. 

nothing  but  a  Linen  Garment  about  him.  But  i6^ 
left  the  Linen  Cloth ^  and  fled  from  them  naked.  But 
this  happened  according  to  our  Lord's  own  Saying, 
Of  them,  which  thou  gaveft  me,  have  I  loft  none. 

q  ^hen  the  Band,  and  the  Captain,  and  Officers 
of  the  fetvs,  took  Jefus,  and  bound  him,  and  led  him 
away,  firft,  to  Annas,  and  from  thence  to  Caiaphas 
the  High  Prieft,  at  whole  Houfe  the  Chief  Priefts^ 
and  Scribes,  and  Elders  were  ajfemhled  in  Council, 
'this  Council  feems  to  have  continued  fitting  till 
Morning.  For  it  muft  be  late  at  Night  before 
^fefus  was  apprehended  ;  fome  Time  muft  be  fpent 
in  bringing  him  firft  before  Annas,  and  then  be- 
fore Caiaphas;  fome  Time  it  muft  take  up  to  ex- 
amine fejus,  get  together,  and  interrogate  the  Wit- 
nefTes,  and  confult  among  themfelves  :  And  Jefus 
was  ftill  before  this  Council,  when  Peter  denied 
him  the  third  Time,  which  was  at  xhtfecond  Cock- 
crowing,  about  Break  of  Day ;  and  early  in  the 
Morning  they  led  him  before  Pilate,  They  feem 
to  have  been  earneft  to  haften  his  Condemnation, 
and  Execution,  at  this  Time  of  the  Feaft,  being 
the  ufual  Time  of  executing  Criminals,  for  Fear 
he  might  fome  way  efcape,  or  be  refcucd  from 
them.  For  this  Reafon  St.  Luke,  who  mentions 
only  the  Fligh-Pricft's  adjuring  of  our  Saviour, 
fays,  that  this  Council  was  held  as  Joon  as  it  was 

•<  Matt.  xxvi.  57,  &c,       Mar.  xiv.  53,  c\c.       Luk.  xxii. 
5^,  5(C.      Joh    xviii.  u,  &c. 

Day, 


A  View  of  our  Blepd  Saviour  s  Mlnijlry.       341 

Bay,  and  then  proceeds  to  tell  us  how  the  whole 
Multitude  aroje,  and  led  him  unto  Pilate  ;  whereas 
St.  Matthew,  and  St.  Mark,  deliver  all  that  pad 
before  the  Denial  of  St.  Peter  in  one  continued 
Narration ;  and  add  that,  when  the  Morning  was 
come,  they  took  Counjel  againft  Jefus  to  -put  him  to 
Death.  Or  pofTibly  there  might  be  two  Councils, 
one  of  fuch  as  could  conveniently  be  got  together, 
when  Jefus  was  firft  apprehended,  who  continued 
their  Examination  till  Break  of  Day;  another 
more  full  and  folemn  Affembly,  who  met  early 
in  the  Morning. 

'  Jefus  being  brought  before  the  Council ^  the 
Jligh-Prieft  afked  him  of  his  Bifciples,  and  of  his 
Do£frine,  He  anfwered  him,  that  he  fpake  openly  to 
the  World 'y  that  he  ever  taught  in  the  Synagogue, 
and  in  the  'Temple,  whither  the  Jews  always  refort ; 
and  that  he  had  taught  his  Difciples  no  Do6trine 
privately,  but  what  he  had  publifned  openly ; 
that  there  was  therefore  no  Occafion  to  afk  him ; 
there  were  WitnefTes  enough  of  his  Manner  of 
preaching — %toi — thefe  Perfons  prefent  know  what  I 
have  faid.  This  Anfwer,  as  it  was  proper  ( no 
one  being  obliged  to  accufe  himfelf)  fo  was  it 
prudent.  He  warily  declines  giving  an  Account 
of  his  Doftrine,  and  declaring  his  Pretenfions:  He 
neither  owns,  nor  difowns  himfelf  to  be  the  Mef- 

'  Matt.  xxvi.  59,  &c.     Mar.  xiv.  55,  Sec.     huk.  xxii.  60, 
&c.     Joh.  xviii.  ig,  Sec. 

r  3  M- 


342       A  View  of  our  BleJJed  Saviour  s  Minijlry, 

fiah.  One  of  the  Officers  which  flood  hy^  being  of- 
fended with  this  Speech,  ftruck  him  with  the  Palm 
of  his  Handy  Jayingy  Anjwereft  thou  the  High-Priefi 
fo  ?  Jejiis  very  cahnly  anjwered  hiviy  If  I  have 
fpoken  Evily  bear  IVitnefs  of  the  Evil ;  but  if  welly 
why  fmitefl  thou  mc  ?  'The  Council  then  proceeded 
to  enquire  after,  and  examine  IVitneffes,  But 
though  many  IVitneffes  appeared  ready  to  bear  Tef- 
timony  againil  him,  and  not  fcrupling  to  bear 
falfe  Teftimonyy  and  though  the  Chief  Priefls  and 
all  the  Council  fought  fdr  Witnefs  againft  him  to  put 
him  to  Benth,  and  laboured  to  get  fomething  out 
of  their  Evidence,  which  might  amount  to  a  ca- 
pital Crime  before  the  Roman  Governor,  yet  they 
could  find  no  fuch  thing — ^^laui  cJ  fxa^r^eiou  »V,  rtT^tt-  fays 
St.  Mark — their  Teflimoniej  were  not/uffcient,  equal, 
and  full  to  the  Purpofe.  yf/  the  laft  came  two  falfe 
IVitneffes y  andfaidy  This  Fellow  Jaidy  I  am  able  to  de- 
flroy  {I  will  deflroy,  Mar,)  the  Temple  of  Gody  and  to 
build  it  in  three  Days — This  v/as  plainly  perverting 
our  Saviour  s  Words.  He  had  laid—'  Deflroy  this 
Temple y  and  in  three  Days  I  will  raije  it  up.  But  thefe 
Witnefles  reprefented  him  as  faying,  that  he  him- 
felf  would  deflroy y  or  was  able  to  deflroy y  the  Temple. 
But  ftill  this  falfe  Evidence  was  not  fufficient  for 
their  Purpofe.  The  mod  it  could  amount  to  was 
an  Offence  againft  the  Temple,  an  Inflance  of 
Prefumption  and  Folly ;   but  it  could  never  be 

•  Hammond^  Gtptiut,  *  Joh.  ii.  19. 

thought 


A  View  of  our  Bleffed  Saviour  s  Minijlry.        3  4  j 

thought  by  the  Roman  Governor  a  capital  Offence. 
There  cannot  indeed  be  a  greater  Proof  either  of 
the  Prudence  our  Saviour  aded  with  throuiJ:hout 
the  whole  Coui-fe  of  his  Miniitry,  or  of  the  Ne- 
cefTity  he  was  under  of  ading  thus  warily,  than 
the  Perplexity,  which  this  Council  was  under, 
and  the  Difficulty  they  found  of  obtaining  Matter 
of  Accufation  againft  him.  He  ftill  continued  to 
a6t  with  the  like  Caution,  He  avfwered  nothing ; 
and  v/hen  called  upon  by  the  High-Prieji  to  make 
his  Defence,  he  ftill  held  his  Peace, 

•  'J'he  High-Prieft,  finding  he  could  extort  no 
fufficient  Matter  of  Accufation  from  any  of  his 
Witnefles,  thought  of  another  Method.  He  adjured 
Jejus  himfelf  to  anfwer  upon  Oath,  ^  as  it  feems 
Judges  had  a  power  to  do  in  capital  Cafes.  *  It 
fhould  feem  by  comparing  St.  Lt^e  with  the  other 
Evangelifts^  that  the  High-Prieft  put  two  diftindt 
Queftions  to  our  Saviour^  though  St.  Matthew 
and  St.  Mark  for  Brevity's  fake  contradl  them  into 
one.  They  feem  firft  to  have  afked  him  — y/r/ 
thou  the  Chrift?  To  this,  (according  to  St.  Luke), 
he  declined  giving  a  pofitive  Anfwer,  but  faid — 
If  I  tell  you,  you  will  not  believe — Ih  j  -^  i^vrna-co — and 
if  I  jhould  argue  with  you  (  for  fo  \^cdih  fomctimes 

"  Matt.  xxvi.  63,  &c.    Mar.  xiv.  61 ,  &c.    Luk.  xxii.  66,  &c. 

^  See  Lev,  V.  I.  1  Kings  viii.  31.  GrotiuSy  HammcnJy 
Whitby,  "  See  Lock£s  Reafonablenefs  of  Chriflianity, 

p.  141,  &c. 

Y  4  fignifies) 


344       ^  ^^^'^  of  our  Bleffed  Saviour  s  Minijlry. 

fignifies)  you  will  make  me  no  Anfwer^  nor  will  you 
releafe  me.  The  Reafon  of  our  Lord's  thus  decli- 
ning this  Queftion  might  be,  becaufe  this  would 
have  been  to  accufe  himfelf,  and  that  in  fuch  a 
Manner,  as  would  have  appeared  criminal  at  Pi- 
late's  Tribunal,  y'o  xii<^i—the  Anointed — fig-nifies 
a  King  y  and  the  Romans  knew  that  the  Jews  ex- 
pected fuch  a  King,  and  would  have  been  ready- 
enough  to  have  taken  the  Alarm,  if  Jejus  had 
taken  upon  himfelf  this  Title.  He  therefore 
feerrts  to  have  a6led  with  his  ufual  Caution,  not 
exprefsly  declaring  that  he  was  the  Chrift,  but 
yet  anfwering  in  fuch  a  Manner,  as  plainly  im- 
plied it — If  I  tell  you,  you  will  not  believe.  And, 
as  if  this  had  not  been  plain  enough,  he  adds. 
Hereafter  Jha II  ye  fee  the  Son  of  Man  fitting  on  the 
Right  Hand  of  Power,  arid  coming  in  the  Clouds  of 
Heaven,  nen  faid  they  all.  Art  thou  then  the  Son 
of  God  ?  And  he  faid  unto  them,  Ye  fay  that  I  am 
(according  to  St.  Luke);  or,  I  am  (according  to 
St.  Mark).  Here  we  fee  he  exprefsly  calls  himfelf 
the  Son  of  God-,  and  alfo  applies  to  himfelf  ^  the 
Prophecy  of  Daniel,  which  the  Jews  all  believed, 
and  underflood  to  be  fpokon  of  the  Mcffiah.  This 
was  therefore  plainly,  to  their  Underftanding,  de- 
claring himfelf  the  Chrifl,  though  not  to  the  Un- 
derilanding  of  the  Roman  Governor.  Pilate  would 
have  thouglit  himfelf  concerned,  if  any  one  had 

y  Sec  Matt.  ii.  2,  &c.      Luk.  xxiii.  2.         '  Dan.  vii.  13. 

taken 


A  View  of  our  BleJJed  Saviour  s  Minijiry.        345 

taken  upon  himfclf  the  Title  q(  the  Chrift,  or  King 
of  the  Jews  i  but  one,  who  called  himfelf /i;^  Son  of 
God,  and  talked  of  coming  hereafter  in  the  Clouds  of 
Heaven,  could  no  way  alarm  him.  If  this  Explica- 
tion therefore  be  right,  our  Lord  aded  with  the 
greateft  Wifdom  and  Prudence.  When  adjured 
by  \the  High  Prieft  he  could  not  refufe  to  anfwer  ; 
and  he  did  give  him  a  full  and  pofitive  Anfwer, 
but  yet  fuch  an  one  as  could  furnifh  them  with  no 
Pretence  of  accufing  him  as  a  Mover  of  Sedition. 
However,  they  were  highly  offended  :  ^e  High- 
Prieft  rent  his  Clothes ,  faying,  He  hath  fpoken  Blaf- 
fhemy ;  what  farther  Need  have  we  of  JVitneffes  ? 
'They  i^// joined  with  him,  and  condemned  him  to  he 
guilty  of  Death.  And  confulting  together,  they 
agreed  to  carry  him  before  Pontius  Pilate,  and  on 
fuch  Evidence  as  they  had,  charge  him  with  Trea- 
fon.  He  being  thus  condemned  by  the  Council, 
as  a  Perfon  deferving  Death,  he  was  looked  upon, 
and  treated,  as  an  accurfed  and  devoted  Perfon : 
And  therefore  the  Servants,  and  People  about  him, 
treated  him  with  the  vileft  Abufes  and  Indig- 
nities. 

*  St.  Peter,  though,  when  Jefus  was  appre- 
hended, he  forfook  him,  and  fled  with  the  reft  of 
his  Di/ciples,  yet  his  Zeal,  and  Curiofity,  prompted 

'  Matt.  xxvi.  69,  &c.  Mar.  xiv.  66,  &c.  Luk.  xxii. 
54,  &c.     Joh.  xviii.  15,  &c,     25,  (?cc, 

him 


346        A  View  of  our  Blejfed  Saviour  s  Minijlry, 

him  xofollozv  him  afar  off:  ylnd  Jo  did  another  Dif- 
ciple,  who  being  knozvn  unto  the  High-Prieji  was 
admitted,  and  procured  Admiflion  alfo  for  St. 
Peter.  While  Jejus  was  under  Examination  in  the 
Room  above,  the  Servants  and  Officers  kindled  a 
Fire  heyieath  in  the  midft  of  the  Hall,  or  Court- Yard. 
^  Among  theje  Peter  fat  down,  and  zvarmed  himfelf. 
One  of  the  Maidfcrvants  of  the  High-Priejl,  looking 
eameflly  upon  him,  took  Knowledge  of  him,  and 
charged  him  with  being  one  of  Jefus's  Difciples : 
He  denied  it ',  and,  to  avoid  being  taken  Notice  of, 
withdrew  *"  into  the  Porch,  or  Gate-way,  And  immc- 
dtately  the  Cock  crew.  But  here  another  Damfcl  dif- 
covered  him,  and  Jaid  to  them  that  flood  by,  This  is 
one  of  them.  Accordingly,  one  of  the  Company 
challenged  him,  faying,  I'hou  art  alfo  of  them.  He 
then  denied  with  an  Oath,  I  do  not  know  the  Man. 
And  he  feems  again  to  have  returned  into  the 
Court- yard,  to  efcape  from  ti\is  fecond  Accufer. 
But  fomc  Time  after  he  was  again  found  out :  Se- 
veral now  accufed  him  ;  one  in  particular  confi- 
dently affrmed  that  he  was  one  of  them,  and  added, 
that  he  was  a  Galilean,  and  that  his  Speech  bewrayed 
him  ;  another,  a  Servant  of  the  High-Pricfl,  and 
Kinjman  to  Malchus,  whofe  Ear  Peter  cut  off,  Jaid^ 

^  i|</  \i  rn  uvXfi  Matt.  —  if  t>^  •syxjj'  mmt^  Mar.  This  whole 
Tranladion  will  be  better  unJerftood  by  ccnfulting  Dr.S/?aTv*s 
Dcfcription  of  the  Ilourcs  in  the  Levant.  Travels,  p.  273,  &c. 

'  H(  Tot  zv\u>a  Matt,     i^w  tii  T«  »^cAcv^.ol  Mar. 

Did 


A  View  of  our  Blejfed  Saviour  s  Mifiijlry,       347 

Did  not  I  fee  thee  in  the  Garden  with  him  ?  This 
ftartled  him,  and  now,  being  in  the  iitmoft  Con- 
fternation,  he  began  to  curje  and  to  JweaVy  faying^  I 
know  not  the  Man.  And  while  he  yet  Jpake^  the  Cock 
crew,  J  ejus  ^  being  probably  now  brought  down 
from  before  the  Council,  turned^  and  looked  upon 
Peter ,  and  Peter  remembered  the  Word  of  the  Lord, 
how  he  had  Jaid  unto  him.  Before  the  Cock  crow 
twice,  thou  fhalt  deny  me  thrice.  And  he  went  outy 
and  wept  bitterly, 

^  Judas  now,  hearing  that  J  ejus  was  cojidemne^  to 
fuffer  Death,  was  touched  with  Remorfe  for  what 
he  had  done,  and  brought  again  the  thirty  Pieces  of 
Silver  to  the  Chief  Priejis  and  Elders,  Jaying,  I  have 
Jinned  in  that  I  have  betrayed  the  innocent  Blood.  It 
is  very  remarkable,  that  we  hear  of  no  Accufatioii 
brought  by  this  Judas  againft  his  Mafler.  If 
Jejus  had  been  guilty  of  any  Impoflure,  if  his  Pre- 
tenfions  to  Miracles  had  been  a  Fraud,  and  a 
Cheat,  Judas  muft  have  been  privy  to  this  Fraud, 
and  the  fame  Motives,  which  induced  him  to  be- 
tray his  Mafter,  would  have  prompted  him  alfo  to 
difcover  his  fraudulent  Pradlices.  But  we  do  not 
find  that  he  ever  offered  to  make  any  fuch  Dif- 
covery ;  nor  did  the  Jews,  who  had  him  in  their 
Power,  compel,  or  urge  him  fo  to  do.  'Theyjought 
falje  Witnejs  ,   but  they  never  examined  any  of  his 

^  Matt,  xxvii.  3,  &c.     hd.%  i.  16,  &c. 

Difciples 


348       A  View  of  our  BleJJed  Saviour  s  Minijlry, 

Difciples,  nor  made  any  Ufc  even  of  him  who 
betrayed  him.  On  the  contrary,  we  find  this 
Man  feizcd  with  Remorfe,  jiiflifying  his  Mafter, 
and  confefTing  his  Innocence,  His  Confcience  fo 
fmote  him,  that  he  returned  the  Reward  of  his  Ini- 
quity, and  when  the  Chief  Priefls  refufed  to  receive 
it,  he  cafi  down  the  Pieces  of  Silver  in  the  Temple,  and 
departed.  ""  And  being  overcome  with  Grief  and 
Remorfe,  he  threw  himfelf  down  a  Precipice,  and 
by  the  Fall  he  burjl  cifunder  in  the  Midfl,  and  all  his 
Bowels gufljed  out .  And  this  his  Repentance,  and  un- 
timely Fate  was  known  unto  all  the  Dwellers  at  Je- 
rujalem.  Nor  did  the  Chief  Priefls  and  Elders  twtr 
queftion,  or  urge  him  to  a  ConfefTion,  or  even  en- 
deavour to  eafe  his  Confcience,  or  tell  him  he  had 
done  no  more  than  what  was  right :  No,  having 
now  obtained  their  End  of  him,  as  far  as  they  could, 
they  anfwer  him  contemptuoufly  enough — What  is 
that  to  us  ?  fee  thou  to  that.  However  they  took  the 
Silver  Pieces,  and  took  Counfel  what  they  fliould  do 
with  them.  Though  they  made  no  Scruple  of  con- 
demning the  innocent  Blood,  yet  they  fcrupled  to  put 

*  The  Word  «»>»V^aT*,  though  it  properly  fignifies  to  hang 
on«*s  fclf,  yet  it  is  applied  to  any  Kind  of  Strangulation^  or 
Sufocation.  This  Sujfocaticn  of  Judas  might  be  the  Effcd  of 
cxcefTuc  Giief,  or  of  his  Fall.  To  \it  fuffocaud^  and  burjt  a/un- 
der^ is  no  more  than  the  natural  Effed  of  a  Fall  from  a  high 
Precipice.  See  Hammond^  Grot  it  An  not.  Prictci  Comment, 
in  Matt. 

info 


A  View  of  our  Bleffed  Saviour  s  Minijlry.         ^^q 

into  the  Treafury  the  Money  which  they  had  given 
for  the  Price  of  it :  And  therefore  they  thought 
proper  to  buy  with  it  the  Potter's  Field  to  bury 
Strangers  in,  This  Field  was  called  by  the  People 
Aceldama^  or  the  Field  of  Bloody  and  fo  continued  a 
ftanding  Monument  of  their  Guilt,  and  our  Lord's 
Innocence,  to  After-Ages.    ^And  by  thefe  Means 

^  The  Citation  of  this  Prophecy  in  the  EvangeliJ}  is  attended 
with  no  fmall  Difficulties.  The  Prophecy  is  cited  from  Jere- 
miah; but  in  that  Prophet  no  fuch  Prophecy  is  to  be  found.  In 
Zechariahy  Chap.  xi.  13,  there  is  fuch  a  Prophecy  ;  but  neither 
do  the  Words  there  perfedly  agree  with  St.  Mattheivs  Cita- 
tion. There  feema  to  be  fome  Error  in  our  Copies.  Some 
fuppofe  an  Error  to  have  crept  very  early  into  our  Copies  of 
St.  Matthetvy  and  Jeremiah  to  have  been  written  by  the  Tranf- 
cribers  inftead  of  Zechariah.  Others  fay  that  the  latter  Chap- 
ters oi  Zechariah  were  really  written  by  Jeremiah,  and  affign 
very  probable  Reafons  for  fuch  Opinion.  See  Hammtnd  on 
Heb.  viii.  9.  Medes  Works,  p.  786,  833.  Kidder  s  Dcmon- 
ilration  of  the  MeJ/iah,  P.  II.  p.  I96,&c.  As  to  the  Prophecy 
itfelf,  if  in  St.  Matthen.u  we  read  'HotKoe.  for  e  Wack,  (and  that  it 
fliould  be  read  fo,  appears  from  what  follows  —  Kx'ba.  trvvirx^i 
fjtoi  Kvfm)  the  Citation  will  agree  very  nearly  with  the  Ori- 
ginal— n3^^^^"b^<  1P^<  I^V^iw  fjDDn  CD*-^b'd;  nnpxi  —  k*: 

tXCLoOl    Tic   rpiCCKCITOC   UpyuplXf   KXt    lOUKOt   UVTCt     f ;  {   TOY   uy^Ot   TK    KipX- 

fxi^;.  The  Tranflation  is  literal,  excepting  only  that — njfvn 
is  rendered  — ecypov  t5  Ki^xiAiug  —  and  — nn*  D^2  —  is  omitted. 

The  Words  —  TKf  n^h  t»  riTiy.r,^i^iSy  'ov  iTi^y.axtro  xiro  :/*/ 
'lafxiiK — and  —  y^"^ cc  cvfUu^'i  ^01  Ku^u^  —  are  added  to  fupply 
the  Senfe,  being  ^akcn  in  Senfe,  and  very  nearly  in  Words,  from 
the  former  Part  of  the  Verfe.  Let  us  then  turn  to  die  Prophet, 
and  there  we  fhal)  find  Jehovah,  tkt  Shepherd  of  Ifrach  whicii 

is 


350       A  View  of  our  Blejfed  Saviour  s  Minijiry. 

alfo  a  Prophecy  concerning  Chrift  was  moft  re- 
markably fulfilled. 

g  "The  Chief  Priefts  and  Elders ,  having  condemned 
our  Lord^  as  worthy  of  Death,  but  not  having 
Power  to  execute  their  Sentence  on  him,  hurry 
him  away  early  in  the  Morning  to  Pontius  Pilate^  the 
Roman  Governor.  But  they  made  a  Scruple  of 
entering  into  the  P?'^torium,  or  Governor's  Hally 
lefty  by  mixing  with  the  Heathen  Roman  Soldiers, 
they  fhould  contrail  Ibme  legal  Pollution,  and 
thereby  be  rendered  unfit  to  partake  of  the  PaJ- 
Jovery  which  was  that  Day  to  be  facrificed,  and 
eaten,  Pilate  therefore  went  out  to  them,  to  hear 
what  they  had  to  fay.  They  prefented  Jejus  to  him, 
and  laid  feveral  Crimes  to  his  Charge :  They  ac- 
cufed  him  as  one  who  perverted  the  Nation^  and 
forbad  to  give  Tribute  to  Qefar,  faying,  that  he  himjelf 
was  the  Chrift y  the  anointed  King  of  the  Jews.     But 

is  no  other  than  the  Son  of  God,  threatening  to  Lnak  his  Co<ve» 
vant  ^vith  his  People  :  He  complains  that  their  Soul  abhorred 
him,  and  aflcs  what  Price  they  would  value  him  at.  In  Anfwer 
it  is  faid,  that  they  iveighed  for  his  Price  thirty  Pieces  of  Silver, 
which  was  the  Price  of  a  Slave.  See  Exod.  xxi.  32.  The 
Lord,  offended  at  the  fmall  Value  they  put  upon  him,  com- 
tnands  the  Prophet  to  call  it  to  the  Potter,  which  he  (in  V'ifion, 
as  1  fuppofe)  performed.  To  this  Prcdidlion  the  Event  before 
us  anfwers  cxa^lly.  Our  Lord  is  fold  for  thirty  Pieces  of  Silver 
only,  and  that  Price  given  to  the  Potter.  Sec  the  Author  oa 
the  IVophccics,  kc.    Note  N  .  28. 

«  Matt,  xxvii.  I,  kQ.     Mar.  xv.  i,  &c,     Luk.  xxiii.  i,&c, 
Joh.  xviii.  28,  &c. 

they 


A  View  of  our  Blejfed  Saviour  s  Minijiry.       jrf 

they  had  no  Proofs  to  produce  of  this  their  Charge ; 
fo  that  their  whole  Accufation  fcems  to  have  ended 
in  this — If  he  were  not  a  Malefa^or,  we  would  not 
have  delivered  him  up   unto  thee.    All   this    while 
Je/us  continued  filenr,    and  faid  not  a  Word   to 
juflify  himfelf,  or  difprove  their  Charge.     Pilate 
ajked  him,  Anjwereft  thou  nothing?    Rear  eft  thou  nof 
how  many  things  they  witnejs  o.galnft  thee  f    But  Je/us 
yet  anjwered  nothing.     He  knew  that  his  Time  was 
come ;  and  he  defired  not  to  court  the  Favour  of 
the  Governor,  or  avoid  the  Sentence,  which  was 
to  be  pafled  upon  him.     Befides,  his   Innocence 
needed  no  Defence;  he  knew  that  his  Judo-e,  at 
the  fame  Time  that  he  condemned  him,  would 
pronounce  him  innocent.   Pilate  hov/ever  marvelled 
greatly :  He  was  much  furprifed  to  fee  fo  frivolous 
a  Charge  brouglit  againft  a  Man,  and  yet  the  Pri- 
foner  fay  nothing  in  his  own  Defence.     But  find- 
ing that  their  Accufation  turned  chiefly  on  Mat- 
ters relating  to  their  Religion,  and  particular  No- 
tions, he  defired  them  to  take  him,   and  judge  him 
according  to  their  Law.    But  this  would  not  anfwer 
their  Ends  :    They  told  him  therefore  that  he  was 
worthy  of  Death,  and  that  they  had  no  Power  to 
put  any  Man  to  Death.    Pilate  tlicrcfore  took  Jejus 
with  him  into  his  Rally  and  there  privately  interro- 
gated him  about  wliat  lie  thougln  the  only  Matter 
of  Confequence  alledged  againll  him,  whether  he 
pretended  to  be  King  of  the  Jeivs.    Jcjus  anjwered 


352       A  View  of  our  Ble/fed  Saviour  s  Minijlry, 

him,  Sayeft  thou  this  Thing  of  thyjelf^  or  did  others 
tell  it  thee  of  me?  Have  you  yourfelf  any  Reafon 
to  fufpedl  me  of  Treafon,  or  have  others  accufed 
me  of  it  to  thee  ?  Filate  anfwered,  Am  I  a  Jew  ? 
'Thine  own  Nation,  and  the  Chief  Priefis,  have  deli- 
vered thee  unto  me :  What  hafl  thou  done  ?  Jtfus  an- 
fwered,  My  Kingdom  is  not  of  this  World  j  if  my  King- 
dom were  of  this  World,  ^  then  would  my  Servants 
have  fought  that  1  fhould  not  be  delivered  to  the  Jews ; 
but  now  is  my  Kingdom  not  from  hence.  Pilate  there- 
fore /aid  unto  him,  Art  thou  a  King  then  f  Jejus 
ayjfwered.  Thou  fay  efi  that  I  am  a  King.  To  this  End 
was  I  born,  and  for  this  CauJe  came  I  into  the  World, 
that  I  fhould  bear  Witnefs  unto  the  Truth  -,  every  one 
that  is  of  the  Truth,  heareth  my  Voice.  Pilate,  not 
underftandingj  or  relifhing,  fuch  Kind  of  Dif- 
courfe,  fcornfully  alked  —  What  is  Truth  ?  We 
may  obferve  here,  that  our  Saviour,  as  before  the 
Sanhed'rim,  when  properly  called  upon,  he  declared 
without  Refcrve  that  he  was  the  Mejfiah,  but  in 
fucli  a  Manner  as  they  could  not  lay  hold  on,  '  fo 
here  he  witnejfes  the  fame  good  ConfeJJton  before  Pon- 
tius Pilate.  He  plainly  declares  himfelf  to  be  the 
King  of  the  Jews,  and  tliat  he  came  into  the  World  to 
puhlilh,  and  bear  Witnefs  to  this  great  Truth.  But 
then  he  adds,  that  his  Kingdom  was  not  of  this  World, 
and  therefore  Pilate  need  not  be  alarmed,   or  of- 

'  «4  vrtftTui  xt  ei  fju«<  iiyii<il^»rT9,         '  See  I  Tim.  vi.  13. 

fended 


A  View  of  our  Blejfed  Saviours  Minijlry.       353 

fended  at  ihis  his  Declaration.    And  in  Proof  of 
this  he  urges,  that  he  had  never  afled  as  thofe  who 
aim  at  temporal  Dominion :    He  had  raifed   no 
Difturbance;    his  Followers  had  never  appeared 
in  Arms ;  nor  had  he  made  any  Oppofition,  or 
flood  in  his  own  Defence,  when  arrefted   by  the 
Jews,    This  Anfwer  feems  to  have  fatisfied  Pilate, 
He  was   now  convinced   of  his  Innocence,  and 
faw  plainly  that  he  meant  no  Difturbance  to  his 
Government.     His  Appearance  and  Behaviour, 
the  Want  of  Proof  on   the  Side  of  his  Accufers, 
the  Notoriety  of  the  Thing  that  no  Tumults  or 
Difturbances  had  been  raifed  by  him,   and  pro- 
bably the  Accounts  which  he  might  before  have 
received  of  him,  were  fufficient  to  fatisfy  him  that 
it  was  a  falfe  and  frivolous  Accufation,  and  that 
out  of  Envy   and   Malice  they  had  delivered  him. 
From  this  Time  therefore  he  took  no  fmall  Pains 
to  releafe  him  :  And  to  this  he  was  moved  both 
by  the  full  Conviction  of  his  Innocence,  and  by  a 
MelTage  fent  to  him  by  his  Wife,  who  defired  him 
to  have  nothing  to  do  with  thatjujl  Man,  forjhe  had 
Juffered  many  things  that  Day  in  a  Dream  hecauje  of 
him.    He  went  out  therefore   again  unto  the  JewSy 
and  told  them  that  he  could  find  in  hivi  no  Fault  at 
all.    But  the  Chief  Priejis  and  People  were  fo  far 
from  being  fatisfied  with  this  Sentence,  that  they 
grew  more  fierce y  and  faid,  He  flirreth  up  the  Peo- 
pky  teaching   throughout  all  Jewry,  beginnijjg  from 

Z  Galilee 


354      -^  '^^^'^  of  our  BleJJed  Saviour  s  Minijlry. 

Galilee  to  this  Place,  What  they  defigned  was  to 
exafperate  Pilate,  by  fiiggefting,  that,  if  there  was 
no  dire6b  Proof  of  his  claiming  regal  Authority, 
yet  the  Propagation  of  new  Do6lrines  could  not 
but  fail  of  raifing  Tumults  and  Diforders,  and 
therefore  it  concerned  Pilate  to  take  Notice  of  it. 

^  But  the  mention  of  Galilee  fuggefted  to  him 
an  Expedient,  whereby  he  might  rid  his  Hands 
of  his  Prifoncr.  IFhen  Pilate  heard  of  Galilee,  he 
ajkid  whether  the  Man  were  a  Galilean.  And  as  foon 
as  he  knew  that  he  belonged  to  Herod's  JuriJdiBion, 
he  fent  him  to  Herod,  who  himjelf  was  aljo  at  Jerufa- 
lem  at  that  Time.  PofTibly  he  was  defirous  to  oblige 
Herod  by  this  Compliment ;  and,  if  Herod  ihould 
think  fit  to  take  him  with  him  into  Galilee,  he 
fhould  eafe  himfelf  of  this  troublefome  Affair. 
'  Herod  had  heard  long  before  of  Jefus,  and  his  Mi- 
racles, and  had  been  defirous  to  fee  him.  He  was 
therefore  exceeding  glad,  when  he  was  brought  be- 
fore him,  hoping  tofeefome  of  his  Miracles.  But 
he  by  no  Means  anfwered  his  Expedlation.  He 
faw  a  Man  of  mean  Appearance,  who  was  not  at 
all  difpofed  to  gratify  his  Curioficy.  He  attempted 
no  Miracle,  and  had  nothing  to  fay  for  himfelf. 
He  queji toned  with  him  in  many  IVords,  but  he  an- 
fwered him  nothing.  The  Chief  Priefls  and  Scribes 
vehemently  accufed   him  ;    but  l\e  made  no  Reply. 

"  Luk.  xxjii.  6,  kc         '  SeeLuk.  ix.  7,  ^-c. 

Herod 


A  View  of  our  Blejfed  Saviour  s  Mi?iijiry.       3  r  r 

Herod  treated  both  him  and  his  Accufers  with 
Contempt.  Finding  their  Accufations  but  ill  fup- 
ported,  and  nothing  to  fear  from  fuch  a  Perfon, 
he  difmilTed  the  Matter.  And  him  he  Jet  at  nought, 
and,  in  Mockery  of  his  being  called  King  of  the 
JewSy  he  arrayed  him  in  a  gorgeous  Rohe^  and  Jent 
him  again  to  Pilate.  And  thus,  by  this  mutual 
Compliment,  thefe  two  great  Perfons,  who  had 
probably  had  fome  Difputes  about  their  refpe6tive 
Rights,  were  reconciled. 

™  Herod  having  thus  difmifled  Jefus^  and  nothing 
appearing  againfl:  him,  Pilate  thought  he  might 
now  very  reafonably  releafe  him.  He  called  together 
therefore  the  Chief  Prieflsy  and  the  Rulers ,  and  the 
People^  and  faid  unto  them^  Te  have  brought  this 
Man  unto  me,  as  one  that  perverteth  the  People  \  and 
heholdy  I  having  examined  him  before  you,  have  found 
no  Fault  in  this  Man^  touching  thofe  things  whereof  ye 
accuje  him  :  No,  nor  yet  Herod ,  for  Ifent  you  to  him, 
and  loy  nothing  worthy  of  Death  is  done  unto  him.  I 
will  therefore  chaflife  him^  and  releafe  him.  As  the 
People  had  been  fo  loud  in  their  Clamours,  he 
thought  fome  Punifhment  might  be  neceflary  to 
fatisfy  them;  and  therefore  he  propofed  to  fcourge 
Jefus,  and  fo  difmifs  him.  And,  to  make  this  the 
more  eafily  complied  with,  he  told  the  People, 

"  Matt,  xxvii.  15,  kz.     Mar.  xv.  6,  w^c.     Luk.  xxiii.   13, 
&c.     Joh.  xviii.  39,  40.      xix.  i,&c. 

Z  2  that 


3  c6      A  View  of  our  BleJJed  Saviour  s  Minijlry. 

that  it  was  a  Cujlom  that  he  Jhould  releafe  unto  them 
fome  one  Prifoner  at  the  Paffbvery  and  gave  them 
their  Choice,  whether  they  would  have  J  ejus,  or 
me  Bnrabhas,  This  Bar  abbas  was  a  notorious  Ma- 
le f^iftor,  who  had  7nade  a  Sedition  in  the  City,  and 
in  that  Sedition  had  committed  Murder.  Pilate  liopcd 
that  they  would  rather  permit  him  to  releafe  Je- 
ftts,  than  fuffer  a  Murderer  to  efcape.  But  the 
Chief  Priefts  and  Elders  perfuaded  the  Multitude,  that 
they  Jhould  ajl:  Bar  abb  as,  and  dejiroy  J  ejus.  Pilate, 
ftill  willing  to  releafe  Jefus,  faith  unto  them.  What 
Jhall  I  do  then  with  Jefus,  which  is  called  Chrifl  ? 
They  all  fay  unto  him,  Let  him  be  crucified.  And  he 
faid  unto  them  the  third  Time,  Why,  what  Evil  hath 
he  done  ?  I  have  found  no  Caufe  of  Death  in  him,  I 
will  tha-efore  chaflife  him,  and  let  him  go.  But  they 
were  Inftant  with  loud  Voices,  Crucify  him,  crucify 
him.  But  Pilate  would  not  yet  give  him  up  :  He 
ordered  him  therefore  to  h^  fcourged.  And  here 
again  he  was  infulted,  and  contemptuoully  hand- 
kd,  by  the  Roman  Soldiers,  He  fufFered  the  mofl 
Ihameful  Indignities,  but  fuch  as  (though  in 
Mockery)  proclaimed  his  royal  Dignity.  "They  put 
on  him  a  purple  Robe,  and  a  Crown  of  Thorns  on  his 
Heady  and  a  Reed  in  his  Right  Hand  for  a  Sceptre ; 
tind  they  bowed  the  Knee  before  him,  and  mocked  him, 
faying,  Hail  King  of  the  Jews  ;  and  they  f pit  upon  him, 
and  f mote  him  both  -aith  the  Reed,  and  with  their 
Hands,  And  riiate  himlclf  reciii:>  to  have  joined  in 

this 


A  View  of  our  Blejfed  Saviour  s  Mlnijiry.       357 

this  cruel  Mockery.     He  brought  him  forth  to  the 
People,  arrayed  in  thefe  Enfigns  of  Mock-majefty, 
and  told  them  that  he  found  no  Fault  in  him,  at  the 
fame  Time  pointing  to  him,  and  faying — Behold 
the  Man — whether  by  Way  of  Contempt,  or  to 
lignify  to  them  that  he  had  been  already  feverely 
enough  handled.    But  they  (till  perfifted  to  de- 
mand his  Death.    Pilate  faid  unto  them,    'Take  yt 
bim,   and  crucify  him — as  much   as  to  fay  —  Dp 
what  you  pleafe  with  him,  I  will  not  be  concerned 
in  it  — for  I  find  no  Fault  in  him.  The  Jews  anjwered, 
that,  if  he  was  not  guilty  of  Treafon,  he  was  at 
lead  guilty  of  a  capital  Crime  by  their  Law,  be- 
caufe  he  made  himfelf  the  Son  of  God.    But  this  had 
a  contrary  Effed  from  what  they  intended.    Pi- 
late  was  hereby  alarmed  ;  as  he  was  a  wicked,  fp 
he  was  a  timorous  Man,  and  he  was  afraid,  that, 
if  Jefus  was  of  divine  Extradlion,  he  fhould  draw 
down  Vengeance  on  his  Head,  by  pytting  him  to 
Death.    ""  He  again  therefore  took  Jefm  afide  into 
his  Houfe,    and   examined   him  whence   hs  was. 
Jejus  giving  him  no  Anfwer,  he  faid  unto  him.   Speak- 
ejl  thou  not  unto  me  ?    Knoweft  thou  not,  that  I  have 
Power  to  crucify  thee,  and  have  Power  to  releafe  thee 'it 

"  Or  perhaps  the  Meaning  may  be,  that  Pilatff  finding  that 
they  interefled  their  Religion  in  this  Caufc,  was  the  more 
afraid  of  exafperating  them,  being  apprehenfive  of  a  Sedition, 
if  he  refufed  to  comply  with  them.  See  Lardner't  Cred.  of 
Gofp.  Hift.  Vol.  I.  p.  196. 

z  3  7'M 


358        A  View  of  our  Blejfed  Saviour  s  Minijlry. 

Jefus  anjwered,  nou  couldeft  have  no  Power  at  all 
againft  me^  except  it  were  given  thee f ran  above-,  there- 
fore he  that  delivered  me  unto  thee  hath  the  greater 
Sin.  The  PafTage  is  difficult.  The  Meaning 
feems  to  be,  that  Pilate  had  no  Power  over  him  as 
his  Superior,  but  only  by  divine  Permiflion ;  that 
he  indeed  finned  in  condemning  him,  in  whom  he 
owned  that^^  found  no  Fault  at  all,  but  that  they 
who  delivered  him  were  far  more  guilty,  who 
might  and  ought  to  have  known  his  divine  Au- 
thority and  Original.  Pilate,  ftruck  with  this  juft 
Reproof,  was  very  defirous  to  fave  him.  But  the 
People  grew  ftill  more  tumultuous :  And  the 
Chief  Priefts  began  to  threaten  him,  and  tell  him, 
that,  if  he  let  this  Man  go,  he  was  not  Cafar's  Friend, 
He  brought  him  forth  therefore  again  to  the  People, 
and  faid  to  them.  Behold  your  King.  But  they  again 
cried  out.  Away  with  him,  away  with  him,  crucify  him, 
Pilate  faith  unto  them.  Shall  I  crucify  your  King  ?  T^he 
Chief  Priefls,  though  in  Contradidion  to  their  own 
Principles,  anfwered.  We  have  no  King  but  dfjar. 
This  at  laft  prevailed.  The  Fear  of  a  Mutiny, 
and  the  Danger  of  incurring  the  Charge  of  Difaf- 
fedion  to  Cafar,  induced  him  to  deliver  up  Jefus  tp 
he  crucified,  againft  the  Convidions  of  his  own  Con- 
fcience.  But  he  delivered  him  up  at  laft  with  the 
iitmoft  Rcludlance.  He  took  Water,  and  wajloed  his 
Hands  before  the  Multitude,  faying,  I  am  innocerit  of 
the  Blood  of  this  juji  P  erf  on  -,  fee  ye  to  it.    Then  un- 

fwered 


A  View  of  our  Blejfed  Saviour  s  Minijiry.        359 

Jwered  all  the  People^  and  Jaid^  His  Blood  be  on  usy 
and  on  our  Children — an  Imprecation  afterwards 
moft  fadly  fulfilled. 

And  here  let  us  paufe,  and  take  a  fliort  View 
of  the  Adtors  in  this  Tragedy.    We  have  often 
already  feen  for  what  Reafons  the  Chief  Priefts 
and  Elders  perfecuted  our  Lord  with  fuch  bitter- 
nefs  and  Rancour.      Nor  need  we   wonder  that 
the  People,  who  lately  welcomed  him  with  loud 
Hojannahsy  fhould  now  fo  vehemently  call  for  his 
Crucifixion,  Had  our  Lord  indeed  after  the  Refur- 
redion  of  Lazarus,  and  his  own  triumphant  En- 
try into  Jerujalemy  given  any  Encouragement  to 
the  Populace,  he  might  have  fet  himfelf  at  the 
Head  of  a  large  Party  j  and  of  this  his  Enemies 
were  greatly  afraid.  But  this  he  carefully  avoided; 
he  hid  himjelf  from  them.    His   Dodrines,  and  his 
Behaviour  at  Jerujalem,  were  fuch  as  rather  tended 
to  difgufl,  than  encourage  the  Multitude.  °  There 
had  been  always  a  Bivifion  among  the  People  becauje 
of  him.     The  Chief  Priefts  and  Pharifees  were  in 
high  Eftimation  among  them.  His  Apprehenfion, 
and  Condemnation  by  the  Sanhedrim,  could  not 
but  have  great  Weight  with  the  Multitude,  whilft 
it  ftruck  his  Difciples  and  Friends  with  Terror. 
He  was  arretted  fccretly  in  the  Night ,  his  Trial 
and  Condemnation  were  purpofely  precipitated; 

•*  See  Joh.  vii.  43. 

Z  4  i^"^ 


360       A  View  of  our  Blejfed  Saviour  s  Miniftry. 

and  he  was  early  in  the  Moryiing  delivered  into  the 
Hands  of  the  Roman  Soldiers.  His  Followers  had 
no  Time  to  recolledl  themfelvcs ;  many  of  them 
were  probably  in  Doubt  and  Siifpence,  and  all  of 
them  feizpd  with  Amazement  and  Confnfion.  Be- 
iides,  the  Chief  Prieftsy  and  their  Officers y  took  no 
fmall  Pains  to  raife,  and  exafperate  the  Mob. 
They  perjuadcd  the  Multitude  \  and  they  themfelves 
mixed  with  them,  and  joined  in  their  Cries. 

As  to  Pilate,  we  lee  in  him  a  ftrange  Mixture 
of  Cruelty,  Timoro^ufncfs,  and  Remorfe  of  Con-* 
fciencc  :     His  Behaviour  was   throughout  weak 
and  inconfiftent.     One  Time  we  find  him  unwil- 
ling to  condemn  the  Innocent,  and  nfing  all  Ef- 
forts to  f^ve  him;  another  Time  infulting,  and 
treating  him  with  cniel   Mockery;   bringing  him 
forth  in  a  'purple  Robe,  with  a  Crown  cf  'Thorns,  and 
faying.   Behold  the  Man ;  and  afterwards  jefting  in 
the  Judgment  Seat  —  Shall  I  crucify  ycur  King  ?  De- 
firous  he  was  to  releafe  him  ;  but  the  People  mufl 
be  gratified.    To  content  them  he  delivers  up  th€ 
holy  one,  and  the  jufi,   with   the  pitiRil    Shift  of 
wafhing  his  Hands  before  the  Multitude,  as  if  Water 
could  take  out  the  Stains  cf  Blood-giiiltincfs.  The 
Conviftions  of  his  own  Confcience,  the  Character 
he  had  heard  of  Jefus,  and  his  Works,  and  proba- 
bly too  the  Dreams  of  his  Wife,  might  have  no 
fmall  Weight  with  him.     The  Title  alfo,  which 
our  Lord  took  on  him,  of  the  Son  of  God,  might 

alarm 


A  View  of  our  Blejfed  Saviour  s  Mlnijiry,        o  6 1 

alarm  his  Fears,  left  he  fhould  call  down  the 
divine  Vengeance  on  his  Head.  But  he  had  his 
Fears  too  another  Way :  ^  He  was  a  very  obnoxious 
Perfon,  had  done  many  unjultiftable  I'hings,  and 
greatly  provoked  the  Jewijh  Nation.  He  had  alio 
lately  experienced  how  prone  they  were  to  mutiny, 
and  greatly  dreaded  the  Confequences  of  a  'Tu- 
muli :  He  knew  alfo  the  fufpicious  Temper  of  the 
Emperor  Tiberius y  and  was  afraid  of  being  accufed 
before  him  of  Difaffedion,  and  want  of  Zeal  for 
his  Service.  And  thus,  after  a  painful  Conflid:, 
the  Fear  of  C^far  prevailed  over  the  Fear  of  God. 

Let  us  in  the  laft  Place  reflect  on  our  Blefled 
Saviour  s  own  Condudl,  which  we  fiiall  find  to  be 
entirely  agreeable  to  what  he  had  obfcrved  du- 
ring the  whole  Courfe  of  his  Miniftry.  We  have 
now  accompanied  him  from  his  Baptifm  to  his 
Crofs,  and  have  difcovered  throughout  one  con- 
fiftcnt  and  uniform  Manner  of  Behaviour.  To 
his  Difciples  v/e  have  feen  him  opening  the  great 
Truths  of  the  Gofpel  by  gentle  Degrees,  and  de- 
claring the  fpiritiial  Nature  of  his  Kingdom,  in 
fuch  a  Manner,  and  by  fuch  Steps,  as  might 
imperceptibly  remove  their  Prejudices,  without 
fliocking  them  too  roughly,  or  alienating  their 
AfFedlions.     He  made  known  to  them  liis  divine 

P  See  Jo/eph.  Antlq,  Jud.  Lib.  xviil.  Cap.  ^.    Pli/o  ]vid.  in 
Libro  de  Legationc  ad  Caium, 

Charader, 


362      A  View  of  our  Blejfed  Saviours  Miniflry. 

Chara6ler,  but  with  fuch  Caution,  as  gave  the  Trai- 
tor no  Handle  of  Accufation,  nor  the  reft  any  En- 
couragennent,  or  Opportunity,  to  raife  Infurredlions 
on  his  Account.     The  like  Condu6l  he  obferved 
with  Regard  to  the  People,  preaching  the  hea- 
venly Dodrines  of   the  Gofpel,  and   frequently 
intimating  his  divine  MifTion,  but  in  fo  prudent 
and  cautious  a  Manner,  as  could  give  no  Advan- 
tage to  his  Enemies,  and  no  Encouragement  to 
the  hafty   Multitude.    Even  to  his  Enemies   he 
omitted  no  proper  Opportunity  of  declaring  who 
he  was  ;  but  yet  he  eluded  their  Rage,  either  by 
the  Ambiguity  of  his  Exprefllons,  or  by  retiring 
out  of  their  Reach.     In  his  laft  Appearance  at 
Jerujalem^  he  fpake  more  boldly,  and  plainly  ;  bur 
yet  fo  prudent  was  his  Behaviour,  that  his  Ene- 
mies could  take  yio  Hold  of  his  IVords^  nor  find  how 
they  might  accufe  him.     When  brought  before 
the  Sanbedrhiy  he  owned  himfelf  to  be  the  Cbrift 
in  fuch  Terms  as  were  intelligible  to  them,  but 
fuch  as  they  could  make  no  Advantage  of  at  Pi- 
late's Tribunal.    He  alfo  ivitnejfed  the   fame  good 
ConfeJJion  before  Pontius  Pilate  himfelf.     When  firft 
brought  before  him  he  was  dumb,  and  opened  not  his 
Mouth :  He  was  prepared  to  fuffer,  and  took  no 
Pains  to  avoid  the  Sentence,  or  make  Advantage 
of  the  Want  of  Proof  on  the  Side  of  his  Accufers. 
But,  wlien  interrogated  by  Pilate,  he  freely  owned 
himfelf  to  be  the  King  of  the  Jews  j  but  at  the  fame 

Tii"ne 


A  Flew  of  our  Blejfed  Saviours  Mlnijlry,      363 

Time  declared,  that  his  Kingdom  was  not  of  this 
Worldy  and  was  fuch  as  could  give  no  Umbrage 
to  the  Roman  Government,  Thus  he  fuliilled  his 
Miniftry  J  and  when  his  Hour  ivas  come^  he  fuffercd 
Death  i  but  died  nor  as  a  Malcfadlor,  but  with 
the  ftrongeft  Atteftations  of  his  Innocence  from 
Pilate  himfelf,  who  condemned  him. 

**  Thus  was  he  led,  as  a  Lamb  to  the  Slaughter. 
'  The  Soldiers  now  took  off  the  purple  Robe  from  him, 
and  put  his  own  Clothes  on  him,  and  led  him  out  to 
crucify  him.  He  went  forth,  bearing  his  Crofs  ;  but  lie 
being  probably  unable  to  fupport  the  Burthen,  they 
laid  hold  upon  one  Simon,  a  Cyrenian,  and  on  him  they 
laid  the  Crofs,  that  he  might  bear  it  after  Jefus.  "There 
followed  him  a  great  Company  of  People,  and  of  Wo- 
men, which  alfo  bewailed  and  lamented  him.  He  bade 
them  weep  not  for  him,  but  for  themfelves,  and  for  their 
Children  ;  and  foretold  the  fad  Deftrudlion,  that  was 
fhortly  coming  on  their  City  and  Country.  When 
they  were  come  to  the  Place  of  Execution,  called 
Golgotha,  '  they  gave  him  to  drink,  IVine,  or  Vinegar, 
with  fome  bitter  Ingredient  in  it,  a  Potion  ufually 
given  to  Perfons  crucified,  either  to  ftupify  them, 
or  to  haften  their  Death.  He  tafied  of  it ;  but  re- 
fufed  to  drink.    '  The  fixth  Hour  now  drew  near, 

•i  If.  liiJ.  7.  ^  Matt,  xxvii.  31,  c^-c.  M-ir.  xv.  20,  c'vc. 
Luk.  xxiii.  26,  &c.  joh.  xix.  16,  &:c.  *  Sec  HammonJ, 

Grotzi  Annot. 

^  There  fcems  ;o  be  here  an  Inconfjftency  bctwceji  the  Ac- 
count 


364      A  View  of  our  Bkjfed  Saviour  s  Mtnijlry, 

when  they  crucified  our  Lord^  and  /a'<?  I'hieves  'with 
bim  y  the  one  en  his  right  Handy  and  the  other  on  his 
left,  ^hen  faid  JefuSy  Father ,  forgive  them,  for  they 
know  not  what  they  do.    I'hus  did  he  pray  for  his 

count  given  by  St.  Mark,  and  that  by  St.  John,  St.  T^lurk 
fays,  (Chap.  XV.  25.),  It  ^at  the  third  Ikur  \  and  thy  crucified 
ktm»  But  St.  John  fays,  that  it  was  ab§ut  the  fixib  Hour,  when 
Pilule  delivered  him  to  be  crucified.  In  order  to  reconcile  this 
feeniing  Contradi«flion,  it  has  been  flievvn  by  Grotius,  and 
other  Commentators,  that  the  Jexos,  befides  the  Divifion  of 
the  artificial  Day  into  twelve  lefier  Hours,  divided  it  aJfo  into 
four  larger  HourSy  or  Quarters,  denominated  froni  the  Hour  in 
*^hich  they  began  ;  iVtfirfi,  the  third,  th^fitxthf  and  the  ninth. 
Thefc  three  lall  were  their  Hours  of  Prayer,  and  dillinguifljcd 
by  the  found  of  a  Trumpet.  (See  Cyprian  De  Oratione  Domi- 
nica, p.  153.  7"(rrrz///. de  Jejun.  c.  10.).  St.  John  therefore  tells 
us,  that  our  Lord  Hood  before  Pilate  about  the  fixth  Hour,  that 
Hour  then  drawing  nigh.  He  was  immediately  from  thence 
carried  to  the  Place  of  Execution  ;  and  the  third  Hour  was  not 
yet  quite  expired,  when  he  was  faftcned  to  the  Crcfs  :  And 
therefore  St.  Mark  fays,  //  'was  the  third  Hour-,  and  shey  cru- 
cified him.  It  cannot  indeed  well  be  fuppofed,  that  all  the 
Tranfadions  previous  to  our  Lrrd''s  Crucifixion,  could  have 
happened  in  lefs  Time  than  thi"^.  Befides,  St.  Mark  agrees 
with  the  other  Evangeh/ls,  with  regard  to  the  Time  oK  Dcrk- 
nefis  over  all  the  Land.  This,  we  may  reafonably  fuppofe,  lailed 
the  whole  Time  in  which  our  Saviour  hung  on  the  Crofs;  and 
this,  they  all  agree,  wasy'/ow  the  ftxth  Hur  unto  the  ninth  Hour. 
St.  LuJ!te  fays  /'/  nvas  about  the  fiixih  Hour  —  ^1  h  utu  o^a  ttr^j  — 
V.  44.  This  is  the  fime  Eapreflion  as  St.  Jchn  ufes  •  and,  if 
you  fuppofe  it  to  relate  to  the  Time  at  which  our  Saviour  was 

faftcncd 


A  View  of  our  BleJJed  Saviour  s  Minijlry.       365 

Murderers.  He  took  Care  alfo  of  his  Mother^  in 
thefe  his  laft  Hours,  recommending  her  to  the 
Care  of  his  beloved  Difciple  St.  Johuy  who  from 
that  Hour  took  her  unto  his  own  Home^  her  Hufband 

faftened  to  the  Crofs,  (as  the  Words  will  very  well  bear),  this 
agrees  exaftly  with  our  Account. 

Some  fuppofe  an  Error  in  St.  Jchns  Copy,  and  that  it 
fliould  be  read  t^iV*?,  inftead  of  Vktjj  ;  and  feme  few  MSS.  do 
fo  read.  I  fhould  willingly  embrace  this  S  lution  of  the  Dif- 
ficulty; but  as  this  various  Reading  is  fcarcely  fufficienily 
Aipported,  fo  I  think  that  the  Tranfaftions  recorded  by  the 
feveral  Evangelifts,  between  our  Lord's  Arraignn:ent  before 
PilatBy  and  his  Crucifixion,  could  not  well  pafs  in  fo  Ihort 
a  Space  of  Time.  The  Je^'s  indeed  were  eager  to  haften  his 
Death,  but  Vilate  feems  to  have  been  in  no  Hurry.  I  fliould 
rather  fufpeft  an  Error  in  St.  Mark's  Copy,  though  I  cannot 
fay  that  I  have  any  Authority  for  it. 

Others  have  fuppofed  that  St,  John  ufcd  the  Roman  Compu- 
tation ;  who,  they  fay,  reckoned  their  Hours  from  Midnight, 
But  againft  this  the  fame  Objedion  holds  much  ftrongcr.  l^ 
we  admit  this  Solution,  our  Lord's  Arraignment  (which  began 
not  till  after  it  was  Day)  muft  have  been  over  by  Six  o'CIock 
in  the  Morning.  Befides,  if  he  was  condemned  at  Six  o'CIock, 
how  came  his  Crucifixion  to  be  delayed  till  Nine  ?  It  appears, 
I  think,  from  Joh.  xix.  i6,  that  Pihte,  when  he  condemned 
JefuSf  delivered  him  immediately  into  the  Hands  of  the  Jtivs. 
After  all,  the  Romans  ufcd  the  fame  Computation  as  the  Jnws, 
and  reckoned  their  Hours  from  Sun-rifing,  as  may  be  proved 
from  numberlefs  Inllances. 

Dr.  To-Lvnfon  allows  that  the  Romans  ufed  the  fame  Compu- 
tation as  the  7fw/,   but  ftill  holds  that  St.  John  reckoned  the 

Hours 


366        A  View  of  our  BleJ'ed  Saviours  Minijlry. 

Jofeph  being  probably  by  this  Time  dead.  In  this 
diftreffcd  Condition  he  was  mocked  and  infulted 
by  all.  'They  that  pajfed  by  7'eviled  him^  '^^SS^^S 
their  Heads,  and  faying,  Thou  that  dejlroyeft  the  Tern- 

Hours  from  Midnight  to  Noon,  ufing  the  Way  of  reckoning 
Time  at  Ephe/us.  But  it  is  flrange,  that  in  fpeaking  of  a  Per- 
fon  condemned  to  Death  by  a  Roman  Governor  in  Judaa^  he 
ihould  ufe  a  Computation  neither  7^'^'-'//?' nor  Roman  :  And  the 
Want  of  Time  for  the  Tranfaftions  before  our  Lord^s  Con- 
demnation by  PilatCy  and  the  Difficulty  of  filling  up  the  Tim« 
between  our  Lord\  Condemnation,  (about  the  fixthHoar,  ac- 
cording to  St.  John)t  and  his  Crucifixion,  (at  the  third  Hour, 
according  to  St  Mark),  are  Objeftions  which  ftill  remain. 
The  other  Proofs,  that  St.  John  ufed  this  Way  of  reckoning, 
are  not  conclufive:  As  to  the  Firft,  from  Joh.  i.  38,  40.  there 
is  no  Account  that  Andreu^  went  in  Search  of  others  befides 
Facr  :  He  w^wtjirjim  Search  of  him,  and  brought  him;  that 
is,  before  he  came  and  abode  with  Jefus,  The  Tenth  Hour 
therefore  may  very  well  be  Four  in  the  Afternoon.  The  fe- 
cond,  from  ych.  iv.  6.  may  as  eafily  be  anfwered.  As  Jefus 
fouQd  the  Woman  of  Samaria  alone  at  the  Well,  it  is  more 
probable  that  it  was  not  the  ufual  Time  of  drawing  Water, 
and  might  therefore  well  be  Twelve  ©'Clock  at  Noon.  In  the 
third  Indancc  from  Joh.  iv.  52,  53.  as  the  Jeivijh  Day  began 
at  Sun-iet,  it  might  very  well  be  the  next  Day  before  the  Ser- 
vants met  the  Nobleman  on  his  Return  :  And  as  he  impor- 
tuned Jtjui  to  core  down  immediately,  and  heal  his  Son,  his 
Conference  with  Jejus  was  more  probably  at  One  at  Nooa, 
than  ar  10  late  an  Hour  as  Seven  in  the  Evening.  The  other 
Proofs,  from  the  Martyrdoms  of  Polycarp  and  Ptoniuj,  are 
merely  conjcdural,  and  the  Computation  of  Time  preca- 
rious. 

But 


A  View  of  our  Blejfed  Saviour  s  Minijlry,       367 

pUy  and  huildeft  it  in  three  Bays,  fave  thy/elf;  if  thou 
he  the  Son  of  Gody  come  down  from  the  Crofs,  Like- 
wife  aljo  the  Chief  Priefis  mocking  him,  with  the  Scribes 
and  Elders, /aid,  lie  Javed  others,  himfelf  he  cannot 

But  to  return  to  the  Hour  of  our  Lord's  Cruclfixiou.  It  may 
fuffice  to  fay,  that  we  cannot  fuppofc  cither  of  the  Evangelills 
to  have  been  miftaken.  St.  John  was  prefent  there.  St.  Mark 
is  fuppofed  to  have  written  under  the  Direftion  of  St.  Peter, 
who  was  alfo  on  the  Spot.  We  mull  then  fuppofe,  either 
that  there  is  fome  Error  in  one  of  the  Copies,  or  that  they 
reckoned  the  Time  differently.  The  Solution  offered  by  Gro> 
tins  and  Hammond  feems  moft  reafonablc. 

Suppofe  we  draw  up  the  Circumflances  of  the  Siory  in  the 
following  Manner.  It  is  probable,  that  it  was  late  at  Night 
before  our  Lord  was  apprehended,  and  brought  to  the  High- 
Prieft's  Houfe;  that  the  High  Prieft  fummoncd  an  Affembly 
of  the  Elders,  Chief  Priefts,  and  Scribes,  to  meet  early  in  the 
Morning,  ai  foon  as  it  n.vas  Day,  But  he,  and  they  that  wera 
with  him,  proceeded  immediately  to  examine  our  Lord,  and 
feek  Witnefs  againfl  him  fufHcient  to  fupport  a  Charge  againll 
him  before  the  Roman  Governor,  and  put  him  to  Death.  In 
this  Examination  they  feem  to  have  fpent  the  Night,  or  the 
greatell  Part  of  it.  It  is  faid,  that  St.  Peter  was  in  the  Court 
below,  or  without,  and  that  our  Lord,  when  he  denied  him  the 
third  Time,  turned  and  looked  upon  him  :  This  was  at  ihc 
Cock-crowing,  or  Tiiree  o'Clock  after  Midnight.  Our  Lord 
might  now  poffibly  be  brought  down  from  the  Council-cham- 
ber  into  the  Court;  but  they  kept  him  in  Hold  till  the  Council 
met,  which  was  as  foon  as  it  avas  Day.  (That  the  Words — *.- 
if^'f^x  iyittTo — Ihould  mean  Three  o'Clock  in  the  Morning,  at 
the  Time  of  the  Equinox,  and  efpecially  in  that  latitude, 
;ind  at  that  Time  of  the  Year,  when  the  Tivilighti  arc  very 

/hort, 


368      A  View  of  our  Blejfed  Saviours  Minijlry. 

Jave  i  //  he  he  the  King  of  Ifrael^  let  him  now  come 
down  from  the  Crofs,  md  vje  will  believe  him :  He 
trufted  in  God,  let  him  deliver  him  vow,  if  he  will 
have  him  j  for  hefaid^  I  am  the  Son  of  God.  The  Sol- 
diers aljo  mocked  him  i  and,  when  he  laid,  /  thirfl^ 

ihort,   is  Ajrely  a  forced  Conflru*flion).    They  had  before  en- 
dcavoured  to  find  Evidence  againil  him,    but  to  no  Purpofe, 
And  now,  and  not  before,   I  fuppofe,  the  High  Pnejl  thought 
of  the  Expedient  of  adjuring  him  to  tell  them,  whether  he  was 
the  Chriji,  the  Son  of  GoJ :    He  anfwering  in  the  Affirmative, 
ihey  all  condemned  him  to  be  guilty  of  Death  ;  Then,  as  foon 
as  might  be,    they  carried  him  before  Pilate.     But  this  could 
not  well  be  before  Six  o'Clock,  (a  Time  ftill  included  in  the 
Term  zr^eo'iy  in  its  technical  Senfe),  nor  would  they  probably 
have  found  him  at  Leifure  to  give  them  an  Hearing  fooner. 
His  Examination  before  Pilau,  and  HeroJy  and  the  fcveral 
Circumftances  attending  it,  I  fuppofe,  took  up  till  within  lefs 
than  Half  an  Hour  of  Noon :    And  therefore  St.  John  fays, 
t\i2Ll  it  ivas  about  the  fixth  Hour:    The  fixth  Hour  was  then 
drawing  on,  and  St.  John  might  the  more  efpecially  take  No- 
tice of  it,  as  the  fixth  Hour  was  fully,   or  very  nearly  com- 
pleted, when  they  faflened   him  to  the  Crofs.     All  the  Evan* 
geliils  agree  as  to  the  Time  of  theDarknefs :  They  all  fay,  as 
was  obferved  before,  that  it  was  from  the  fixth  Hour  unto  the 
ninth  Hour  :  And  the  ExprcfTion  in  St.  Lukek^m^  to  intimate 
that  it  began  foon  after  the  fafteniug  our  Lord  to  the  Crofs  — 
'h*  h  titTti  a^tc  tKT/i,  '^the  fame  with  the  controverted  Paflage  in 
St.  John)y  y^  rxoT®-  f;^JtTo,&c.   What  is  here  fuppofed  Teems  to 
reconcile  the  different  Accounts,  given  by  the  fevcral  Kvangi" 
lijiif  of  the  Circuiiirtances  relating  to  our  hordes  Arraignment 
and  Crucifixion,  and  to  allow  reafonablc  Time  for  the  fevcral 
Tr an  fa 61  ions. 

offered 


A  View  of  our  Bleffed  Saviour  s  Minijlry.        ^5^ 

offered  him  Vinegar  to  drink.  One  of  the  Male  favors 
alfoy  which  were  crucified  with  him,  railed  on  him, 
faying.  If  thou  be  the  ChrijI,  five  thyfelf,  and  us. 
But  the  other  anfwering,  rebuked  him,  faying,  Doft 
not  thou  fear  God,  feeing  thou  art  in  the  fame  Con- 
demnation ?  And  we  indeed  juflly  -,  for  we  receive  tie 
due  Reward  of  our  Deeds ;  but  this  Man  hath  done 
nothing  amifs.  And  he  faid  unto  Jefus,  Lord,  remem* 
her  me  when  thou  comefi  into  thy  Kingdom,  And  Jefus 
faid  unto  him.  Verily  I  fay  unto  thee,  To  day  fhalt 
thou  he  with  me  in  "  Paradife,  And  about  the  ninth 
Hour  Jefus  in  the  Bitternefs  of  his  Soul  cried  out. 
My  Gcdy  my  God,  why  hafi  thou  forfaken  me?  And 
foon  after  he  cried  out  again  with  a  loud  Voice,  It  is 
.  finifhed:  Father^  into  thy  Hands  I  commend  my  Spirits 
And  having  faid  thus^  he  bowed  his  Head,  and  gave  up 
the  Ghoft. 

His  Death  was  attended  with  the  flrongeft  At- 
reflations  of  his  Divine  MifTion.  Pilate  himfelf 
(though  perhaps  in  Scorn  and  Mockery,  yet  doubc- 

"  Paradife,  among  the  Je-ivs,  and  alfo  among  the  firllC/r//! 
tians,  was  fuppofed  to  be  a  Place  of  Biifs,  to  which  the  Souls 
of  good  Men  departed  after  this  Life,  where  they  continued 
till  the  Day  of  Judgment.  (See  Targ,  on  Cant.  iv.  12.  Ter- 
full.  adv.  Gentes  c.  47.  Quxft.  k  Refp.  ad  Orthodox,  apud 
Ju/},  Mart.  Q^  75,  76.)*  St.  Paul  alfo  fpeaks  of  Paradife  as  a 
Place  of  Blifs,  2  Cor.  xii.  4.  When  therefore  our  Lord  10X6. 
this  Thief ^  that  he  fliOuld  that  Day  l(  ^^viih  him  in  Paradft^  he 
mud  mean  that  his  Soul  would  immediately  be  in  a  State  ot 
Blifs.    See  Qfctil  Annot.   Bp.  ^ull  Sermon  on  A(5l$  i.  25. 

A  a  l^is 


370      A  View  of  our  Bleffed  Saviour  s  Minljiry, 

lefs  by  the  Interpofition  of  the  Divine  Providence) 
ailerted  his  Title,  putting  a  Superfcription  over  his 
Head—  This  is  Jefus  of  Nazareth  the  King  of  the  Jews. 
And  though  the  Chief  Friefis  rook  Notice  of  this, 
and  were  dcfirous  to  have  it  altered,  he  would  not 
comply,  but  anfwered  flernly,  What  I  have  writ- 
te>i^  I  have  written.  There  was  alio  an  extraordi- 
nary and  fupernatural  Darknefs  over  the  whole  Land^ 
from  the  fjxth  Hour  unto  the  ninth  Hour  \  from  the 
Time  he  was  faflened  to  the  Crofs,  to  the  Time  of 
of  his  Death  ;  and  this  at  the  Time  of  the  Full 
Moon,  when  no  natural  Eclipfe  of  the  Sun  could 
liappen.  When  he  died,  the  Vail  of  the  Temple  was 
rent  in  twain,  from  the  Top  to  the  Bottom,  and  the 
Earth  did  quake,  and  the  Rocks  rent ;  and  the  Graves 
were  opened,  and  many  Bodies  of  Saints,  which  f^ept, 
arofe.  The  Manner  of  his  Death  alfo  was  extraor- 
dinary. Perfons,  who  were  crucified,  ufually  conti- 
nued alive  for  a  long  Time,  for  fome  Days ;  and 
did  not  expire  till  their  Spirits  and  Strength  were 
quire  exhaulled:  And  accordingly,  they  found  itne- 
ceflary  to  break  the  Legs  of  the  Malefactors,  who  were 
crucified  with  him,  in  order  to  haflen  their  Death. 
But  Jefus  gave  up  the  Ghofl  within  tliree  Hours 
after  he  was  faftened  to  the  Crofs,  when  he  was  yet 
in  his  full  Strength,  crying  with  a  loud  Voice,  It  is 
finifhed.  Thcfe  extraordinary  Circumftances  a(to- 
niflied  all  the  People  that  came  together  to  that  Sight ; 
wlio,  beholding  the  Things  which  were  done^fmote  their 

Brcafisy 


A  View  of  our  BUJJ'ed  Saviour  s  Mliiijhy.       37 1 

Breajls,  and  returned.  And  evc.i  the  Centurion  and 
Roman  Soldiers  were  alarmed :  When  they  jaw  the 
Earihqiiakt^  and  thofe  things  which  were  done^  they 
feared  greatly^  faying.  Truly  this  was  the  Sen  of  God, 
Thefe  Romans  had  probably  heard,  that  Jefus  was 
accufed  of  taking  on  himfelf  the  Title  of  the  Son  of 
God :  When  therefore  they  faw  his  Death  attended 
with  fuch  Miracles,  they  concluded  that  he  was 
fome  extraordinary  Perfon,  though  poiTibly  they 
might  have  no  diftind  Idea  of  the  Meaning  of  this 
Title  of  the  Son  of  God. 

All  Circumftanccs  alfo  fo  happened,  as  exadly 
to  accord  with  the  Predidlions  of  the  Prophets.  We 
have  already  feen  how  the  Time,  and  other  Circum- 
ftances  of  our  Saviour's  J^afllon,  anfwered  to  thofe 
of  the  Sacrifice  of  the  rajfovcr.  •  The  two  Male- 
factors crucified  with  him^  ^  the  Vinegar  offered  him  to 
drink,  ^  the  Soldiers  farting  his  Raiment  a'^.iong  them^ 
and  cafiing  Lots  for  his  Vejiure,  *  the  Body  being  ta- 
ken down  whole  from  the  Crofs  without  breaking  t* 
Bone,  *  th^ piercing  his  Side,  were  all  fo  many  Parti- 
culars, as  were  foretold,  or  alluded  to,  in  the  0!d 
Teflament.  And  not  only  our  Lord  himfelf  cried  out 

*  If.  liii.  12.  *  Pfal.  Ixix.  21.  ^  Plal.  xxii.  18. 

*  Exod.  xii.  46. 

"  Ze:h.  xli.  10.  St.  John  feems  here  particularly  to  inHA  on 
this  Point,  cither  to  Hiew  the  Reality  of  his  ])eath,  antl  the 
Agreement  of  every  Circumftance  with  the  PieJidions  of  the 
Prophih,  or  perhaps  to  Ihew  in  Oppofiiion  to  foiie  Hcrcticlcs 

A  a  2  of 


-^72      -^  ^^^'^  of  our  BleJJed  Saviour  s  Minijlry. 

in  the  Words  of  the  Pfalmijl  —  "  My  GcJ,  my  God, 
why  haft  thou  forfaken  me?  But  the  Chief  Priefts 
alfo  and  Scribes  mocked  him^  according  to  the  Pre- 
diftion,  and  in  the  Words  of  the  fame  Pfalm — He 
trufted  in  God  that  he  would  deliver  him  ^  let  him  deliver 
him  noiv^  if  he  zvill  have  him. 

1  have  no  Occafion  to  purfue  our  Saviour* s  Hiflory 
any  farther.  The  Evidence  of  his  Refurredlion 
has  been  by  many  eminent  Writers  lately  fet  in  the 
fulleft  Light,  '  and  the  Accounts  given  of  it  by 

of  thofe  Times,  that  it  was  the  Man  Je/usy  who  really  fuf- 
fared,  and  not  ibme  Phantom  in  his  ftead.       *»  Pfal.  xxii.  i,  8. 

c  See  Mr.  IFeJi's  Obfervations  on  the  Hiftory  and  Evidence 
of  the  Refurredlion  of  Je/us  Chriji, 

After  writing  the  above,  the  Author  drew  up  an  Har- 
monv  of  the  Refurreftion  with  a  Comment,  in  which  he 
for  the  moll  Part  follows  Mr.  Weji,  but  thinks  it  unnecef- 
fary  to  fuppofe,  that  St.  Peter  went  to  the  Sepulchre  a  fecond 
Time.  It  appears  to  have  been  occafioncd  by  tke  publi- 
cation of  a  late  Haimony,  which  attempts  to  fet  afide  Mr. 
We.Jl''s  Account.  That  the  Women  went  in  different  Compa- 
nies, is  ar^^ued  from  the  Silence  of  St.  Matthenx  and  St.  Marky 
as  to  any  Ai:cndants  on  the  iwo  Maries  and  Salome;  and 
from  the  very  difrerent  Accounts  given  by  St.  Luhy  both 
of  the  Appearance,  and  of  the  V/crds  of  the  Angels  ;  which 
cannot  without  Force  be  underliood  to  be  the  fame  with  thofe 
related  by  St.  Matthcv  and  St.  Mark,  The  fuppofing  them 
to  have  gone  in  different  Companies  is  natural,  and  neither 
inconfiftent  v.ith  the  Words  of  the  F.vangelills,  nor  with  their 
Manner  of  writing.  Th^iX.  Mary  Ma^Jalepte  could  not  have 
been  prcfcnt  at  the  firft  Appearance  of  Angels,  is  manifeft 
from  her  Words  recorded  in  St.  Jehu :  It  cannot  be  fuppoftd 

that 


A  View  of  our  Blejfed  Saviours  MiniJIry.        373 

the  Evangelifls  reconciled,  and  the  feveral  Fads 
ranged  in  their  proper  Order  by  a  mafterly  I  land. 
I  fliall  only  obferve,  that  from  the  Account  we  have 

that  he  Ihould  pafs  over  in  Silence  the  moil  material  Circum- 

ftance,  and  relate  that  which  was  trifling  in  Comparifon  :  And 

her  Words  alfo  imply  an   Ignorance  that  our  Lord  was  rifen. 

The  Author  Turns  up  his  Argument  in  the  following  Manner. 

**  I  know  that  Harmonifts  have  attempted  to  reconcile  thefe 

*'  different  Relations  :  I  would  not  undervalue  their  Labours, 

"  nor  would  I  fay  peremptorily  that  none  of  their  Solutions 

**  can  be  admitted  :    All  I  pretend  to  fay  is,  that  the  Sup- 

*'  pofitions  here  made,   feem  to  me  to  give  us  the  moft  eafy 

**  and  natural  Solution  of  the  chief  Difficulties.     Thus  then 

**  I   would  arrange  the  Ci re um fiances    attending  our  LorS s 

**  Refurredion.     The  Women  who  were  prefent  at  his  Cru- 

"  cihxion,  and  faw  him  laid  in  the  Sepulchre,  prepared  Spices 

**  and  Ointments  to  embalm  his  Body,  and  made  an  Appoint- 

**  ment   to  meet  early  in  the  Morning,   on  the  iirft  Day  of 

*'  the  Week,  for  that  Purpofe.     One  of  thefe,  Mary  MagJa- 

"  hne,   more    zealous  than  the  reft,    rofe  up  early  when   it 

"  was  yet  Dark.     She  calling  on  Mary,   the  Mother  of  James 

*'  and  Salome,   they  went  together  to  take  a  View  of  the  Se- 

**  pulchre  (as  is  related    by   St.  Jo/jn,  St.  Mat:he^Uf   and  St. 

*'  Mark) :  But  before  they  arrived  there,  an  Angel  defcended 

**  from  Heaven   in  an  Hurricane,  and  rolled  back  the  Stone 

**  from  the  Door  of  the  Sepulchre  :  And  the  Sepulchre  being 

**  now  open,  our  Lord  arofe.    The  Earthquake,  and  Appear- 

**  ance  of  the  Angel,    terrified  the  Keepers,  and  drove  them 

"  from  their  Station  (as  related  by  St.  Matthenv).    After  they 

*'  were  gone,  came  the  three  Women.     Their  great  Concern 

**  was  how  to  get  the  Stone  rolled  away  from  the  Door  of  the 

♦*  Sepulchre  ;   and  this  probably  was  their  Rcafon  for  coming 

A  a  \  ''  ^^ 


374        ^  ^^^"^^  of  our  Blejfed  Saviour  s  Minijlry. 

given  of  our  Saviour's  Ccndu(fl  during  his  Mi- 
niftry,  we  may  eafily  difcover  a  plain  Reafon,  why 
after  his  Refurredtion  he  appeared  r.ol  openly  io  all 

"  (o  early  (as  related  by  St.  Mark),  But  when  they  drew 
*•  near  to  the  Sepulchre,  they  favv  to  their  great  Surprife,  the 
*•  Stone  taken  away  :  On  this,  Mary  Magdalene^  concluding 
**  the  Body  was  taken  away,  haftenetl  to  inform  St.  Peter  and 
"  St.  Johm^Vw  (as  related  by  St.  John  and  St.  Mark).  The 
"  other  two  Women  went  on  to  the  Sepulchre,  where  they 
**  arrived  at  or  near  Sun-rifmg,  and  entering  in,  they  faw  an 
**  Angel  fitting,  who  informed  them  that  "Jtjus  was  rifen  ;  in 
**  Proof  of  which  he  fhewed  them  the  Place  empty  where  he 
'*  was  laid:  Thev  departed  quickly,  with  Fear  and  great 
**  Joy,  to  bring  his  Dif<"iples  word  (as  related  by  St.  Matthenu 
**  and  St.  Mark).  Thefe  being  gone,  Mary  Magdale)!e  came 
*'  back  to  the  Sepulchre  with  St.  Peter  ^nd  St.  John:  Thefe 
**  alfo  going  in,  faw  the  Sepulchre  empty,  and  the  Linen 
**  Clothes  lying  by  thcmfelves  (as  related  by  St.  John  and 
**  St.  Luke),  The  Difciples  returned  Home  ;  but  Mary  flayed 
**  behind,  and  Hooping  down,  and  looking  into  the  Sepulchre, 
*'  fhe  faw  two  Angels  in  White,  and  turnirg  back,  flie  faw 
*'  Je/us  himfelf,  who  bade  her  go  and  tell  his  Brethren,  what 
**  fhe  had  feen  and  heard  (as  relnied  by  St.  Jchn  and  Sc. 
**  Mark).  Soon  after  he  appeared  to  the  other  Mary  and  Sa- 
**  loiney  and  bade  them  alfo  tell  the  Difciples  (as  related  by 
*•  St.  Matthenv).  Thefe  three  Women  having  all  left  the 
**  Sepulchre,  (and  their  Stay  there  could  be  but  fhort),  foon 
"  after  came  the  whole  Body  of  Women,  early  in  the  Morn- 
*'  ing,  not  long,  I  fuppofe,  after  Sun  rifing,  bringing  Spices  to 
"  anoint  the  Body  (as  related  at  large  by  St.  Luke).  And 
**  thus,  between  all  the  four  Kvangelifts,  we  have  a  full  and 
'*  fatisfadlory    Account   of  the  Jiril   Difcovcry  of  our  Lord's 

•*  RefurrcdliOA 


A  View  of  our  BJeJfed  Saviour  s  Mijiijlry .        ^jr 

the  People^  but  only  to  fome  chofen  JVitneffes,  The 
fame  Prejudices  ftill  fubfifted  ;  nor  were  his  Dilci- 
ples  themfelves  yet  free  from  them.  We  find  thefe 
Thoughts  ftill  uppermoft  in  their  Minds,  even  after 
our  Lord's  Refurredion.  '^  We  trufted  that  it  had  been 
he  which  Jhould  have  redeemed  Ifrael—vidiS  the  I.an^ 
guage  of  the  two  Difciples^  who  were  going  to  Em- 
maus.  ^  And  juft  before  his  Afcenfion,  his  Apoftles 
themfelves  all  joined  in  aflcing  him — Lord,  wilt  thou 
At  this  Time  reftore  again  the  Kingdom  to  Ifrael  ?  "What 
then  may  we  imagine  would  have  been  the  Confe- 
quence,  had  our  Saviour  appeared  openly  to  all  the 
People,  or  to  the  Chief  Priefts  and  Rulers?  It  would  in 
all  Probability  have  occafioned  (what  he  had  been 
all  his  Life- time  fo  carefully  and  fo  wifely  avoiding) 
a  popular  Infurredlion.  The  People,  who  had  before 
been  ready  to  take  him  by  Force,  and  make  him  a 
King,  and  v^ho  had  fo  lately  conduced  him  in  Tri- 
umph into  J erufaiem,  would  probably  by  Tuch  a  ftu- 

**  Refurredion  to  the  Women,  and  the  feveral  Circumftances 
**  relating  to  it;  and  their  different  Accounts  mutually  con- 
*'  firm  and  illuftrate  each  other.  St.  LuJie  adds  a  fliort  Ac- 
*'  count  of  St.  Peter  s  goin^  to  the  Sepulchre  ;  but  this  might 
"  be  before  the  lafl:  Vifit  of  the  Women,  though  related  after 
*«  it.  St.  Luke,  after  he  had  told  us  how  the  Women  found 
**  the  Sepulchre  open,  and  the  Body  gone,  might  think  pro- 
"  per  to  add,  that  other  Difciples,  St.  Peter  in  particular, 
"  were  Witnefles  of  the  fame.  That  more  than  one  Dilciplc 
*'  went  to  the  Sepulchre,  St.  Luke  tells  us  v.  24.'! 
*  JLuk.  xxiv.  21.         ^  A(fls  i.  6. 

A  a  4  pendous 


376      A  View  of  our  BleJJ'cd  Saviour  s  MiniJIry. 

pendous  Miracle  have  been  IHll  more  firmly  per- 
fuaded,  that  this  was  he  who  was  to  redeem  Ifrael^ 
and  re-inftate  them  in  temporal  Power  and  Domi- 
nion :  They  would  immediately  have  taken  Arms ; 
and  his  own  Difciples  would  have  been  the  firfl  to 
head  the  Commotion.  But  what  may  we  probably 
fuppofe  would  have  been  the  Effect  of  fuch  an  Ap- 
pearance on  x\\t  Chief  Priejls  and  Rulers  ?  Would 
they  have  been  all  immediately  convinced,  and  be- 
come his  Dilciples  ?  I  fear  not.  ^  They  had  the 
Evidence  of  their  own  Guards^  that  the  Sepulchre 
was  opened  in  a  miraculous  Manner;  ^  they  after- 
wards faw  great  Miracles  wrought  by  the  Apoftles, 
fuch  as  they  could  not  den)\  or  quertion  ,  and  yet 
they  ftill  remained  incredulous.  They  had  before 
ieen  many  Miracles  wrought  by  our  Saviour  him- 
felf.  He  had  lately  raifed  Lazarus  from  the  Dead, 
who  appeared  openly  after  he  was  raifed.  But 
what  Eifcwt  had  this  upon  them  ?  ^'  They  gathered 
a  Council^  and  faid^  IFhat  do  zve  ?  For  this  Alan 
doeth  many  Miracles.  If  zve  let  him  thus  alone ^  alt  Men 
will  believe  on  him  \  and  the  Romans  floall  come  and 
take  away  both  our  Place  and  Nation.  And  accord- 
ingly, they  confuUed  to  put  both  Jefus^  'and  alfo  La- 
zarus \\\mk\i  to  Death,  We  may  therefore  reafon- 
ably  conclude,  that  if  our  Saviour  had  appeared 

^  Matt,  xxviii.  11,  kc    e  A(^s  iv.   16.     ^  Jch.  xi.  47,5,c, 
^  Joh.  xii.  10. 

openly 


A  View  of  our  BleJJed  Saviour  s  Minijlry,        377 

openly,  this  would  only  have  expoicd  hini  to  frcdi 
Infults.  Thefe  Chief  Priefts^  and  Rulers,  initcad  of 
being  convinced,  would  probably  have  been  only 
the  more  enraged  •,  and  Caiaphas  miglu  have  urged 
them  to  put  him,  if  poHible,  to  a  kcond  Death, 
rather  than  the  whole  Nation Jhould  periJJj,  or  they  be 
deprived  of  their  Credit  and  Authority.  But  lee 
us  fuppofe  thcfe  Chief  Priejls  and  Rulers  had  been, 
by  fo  aftonifliing  a  Miracle,  all  convinced  that  Je- 
fus  was  the  Chrifi.  Yet  they  laboured  under  the 
fame  Prejudices  as  the  reft  of  the  People  tlid.  Had 
they  thought  that  Jefus  was  the  Meffias^  they  would 
have  thouo;ht  that  lie  was  their  AVv?- •.  and  would 
have  been  ready  to  take  up  Arms  in  his  Favour. 
This  would  have  made  the  Infurre6tion  genera], 
and  vy^ould  have  united  all  the  Jc-jcs  in  a  War  againft 
the  Romans,  And  what  would  have  been  the  Cony 
fequence  of  this  ?  Would  the  Romans  too  have  been 
all  converted  ?  No,  furely;  they  would  probably 
have  fufpedled  it  to  be  a  national  Contrivance,  a 
Confpiracy  to  fliake  off  their  Yokej  and  inPicad  of 
enquiring  into  the  Truth  of  the  P'ac^t,  or  the  De- 
fign  of  Chrijl's  Miflion,  would  have  been  hereby 
provoked  to  maintain  their  own  Authority,  and 
extirpate  thefe  rebellious  Jews.  1  might  add,  that, 
to  us  in  thefe  Times,  fuch  a  national  Teftimony 
would  have  appeared  far  more  fuTpicious,  and  been 
liable  to  much  ftronger  Objedlions,  than  the  Evi- 
dence of  the  Apoftles,  as  it  ftands  upon  theprefenc 


Tooling. 


37^       A  View  of  our  Blejfed  Saviour  s  Miiiijlry. 

Footing.  Wifdy  therefore,  and  confiftently  with 
the  whole  Tenor  of  his  Condu6l,  did  our  Saviour 
ad,  in  appearing  after  his  Refnrredl ion  only  to  fome 
chcfen  JVitneJfes.  By  withdrawing  himfelf  from  pub- 
lick  View  he  effedually  prevented  any  Infurrec- 
tions,  or  Difturbances,  and  avoided  giving  any  Of- 
fence to  the  Government,  while  at  the  fame  Time 
he  appeared  to  proper  and  fufficienr  Witneflcs.  He 
chofe  out  Perfons  of  Integrity  and  Truth,  whofe 
Circumftances  were  fuch,  as  acquitted  them  of  any 
Sufpicion  of  contriving  fuch  an  ImpoRure,  and 
whofe  Lives  and  Deaths  bore  ftrong  Atteftation  to 
tlieir  Veracity.  ^  And  to  thefe  he  gave  infallible 
Proofs  of  the  Truth  of  his  Refurre6lion,  being  feen 
of  them  forty  Days,  and  f peaking  of  the  Things  pertain- 
ing to  the  Kingdom  of  God.  •With  thefe  he  freely 
converfed,  offered  himfelf  to  the  Cognizance  of 
their  Senfes,  and  eat  and  drank  "uoith  them  after  he  rofe 
from  the  Dead.  "  To  thefe  he  freely  declared  him- 
felf to  be  the  Chrifl^  opening  their  Underflanding^  and 
expounding  to  them  in  all  the  Scriptures  the  Things  con- 
cerning himfelf  But  yet  even  to  theJc  he  fcems  tQ,have 
appeared  with  fome  Referve.  "While  they  continued 
at  Jcrufalem,  he  was  fecn  of  them  but  leldom.  "  We 

•^  Avfls  i.  3.  '  Luk.  xxiv.  39,  &c.  Job.  xx.  19,  &-c. 

Ads  X.  41.  •  Mat:,  xxviii.  lu,  cVc.  Luk.  xxiv.  25, 

&C.       44,  cSuC. 

"  Joh.  XX.  19.     Indeed  I  doubt   much  whether  this  fecond 
Appearance  to  his  ApoAIes  was  not  in  Galilte.  St.  John  names 

no 


A  View  of  our  Bleffed  Saviour  s  Mlnijlry.      379 

do  not  find  that  he  made  any  inorc  than  rwo  fliorc 
Vifits  to  his  Apoftles,  and  thole  at  the  Diftance  of  a 
Week  from  each  other.  *"  But  he  commanded  them 
to  go  into  Galiles^  and  promifed  to  me^-t  t'.iem 
there.  Here  they  could  meet  with  iefs  Sulbicion, 
and  he  could  appear  to  them  with  Itfs  Danger. 
And  here  he  feems  to  have  converfed  with  them 
more  freely,  and  frequently,  fpeaking  of  the  things 
'pertaiymg  to  the  Kingdom  of  Gcd,  But  yet  even 
here  he  does  not  feem  to  have  taken  up  his  con- 
ilant  Abode  with  them.  He  appeared  to  them 
often  enough  to  fatisfy  all  their  Doubts,  and  give 
them  full  Convidion  of  the  Truth  of  his  Refur- 
redion  -,  but  in  fuch  a  Manner,  as  to  give  no  Op- 
portunity, or  Occafion,  to  any  Tumults,  or  Dif- 
turbances. 

It  has  been  obferved  before,  and  well  deferves 
our  Obfervation,  that,  after  our  Lord's  Afccnfion, 
his  Apoftles  adled  in  a  quite  different  Manner  from 
their  Mafter.  They  immediately  threw  afide  all 
Referve,  and  boldly  and  publickly  declared,  that 
Jefus  was  the  Chrift.  St.  Peter^  in  his  firll:  Difcourfe 
to  the  Jews^  thus  plainly  expreffes  himfeif — f  Let 
nil  the  Houfe  of  Ijrael  know  ajjuredl)\  that  God  hath 
made  that  fame  Jefus^  whom  ye  have  crucifcd^  both 

no  Place  ;  and  it  fliould  fcem  llrangc  that  our  LorJ  ftiouM 
continue  a  whole  Week  at  Jerufalem,  and  ncvc-r  be  feen  by 
\\\s  Apoflles.     See  alio  Matt,  xxviii.  7,  9. 

''  Matt,  xxviii.  7.  10,  16.     Mar.  xvi.  7.         ^  Aas  ii.  36. 

Lord 


380      A  View  of  our  Blejjed  Saviour  s  Minijlry. 

Lord  and  Chrift.     ^  And  again,  when  he  was  quef- 
tioned  about  the  miraculous  Cure  of  the  lame  Man^ 
he  anfwered  with  great  Boldnefs—Be  it  known  unto 
you  all^  and  to  all  the  People  of  Ijracl^  that  by  the 
Name  of  Jefus  Chrifl  of  Nazareth ^  "j:hom  ye  crucified, 
whom  God  raifed  from  the  l)ead^  even  by  him  doth  this 
Man  ft  and  here  before  you  whole.     The  fame  Open- 
nels  of  Speech  he  and  all  the  other  Apoftles  re- 
tained in  all  their  Difcourfcs  and  Writings,  '  tefli- 
fying,  both  to  the  Jews  and  Greeks,  that  Jefus  was 
Chrift^  '  preaching  the  Kingdom  of  God,  and  teaching 
thofe  things  which  concern  the  Lord  Jejus  Chrifi  with 
all  Confidence.    There  was  now  no  Danger  of  the 
People's  miftaking  them,    nor  any  PofTibility  of 
their  fetting  up  Jefus  for  a  temporal  King.     There 
was   now   nothing  to   be  feared   either   from  the 
,  Jezvijh  Rulers,  or  the  Roman  Powers.     Chrifi's  Af- 
cenfion  had  declared  that  his  Kingdom  was  not  of  this 
IFcrld ;  and  placed  him  out  of  the  Reach  of  his 
millaken  Votaries,  or  malicious  Enemies.     ^  And 
therefore  his  Apollles  went  forth,  and  preached  every 
where,  "  and  fpake  the  Word  of  God  with  Boldnefs, 
the  Lord  working  with  them,  and  confirming  the  IVord 
with  Signs  folloiuing, 

"^  Ads  iv.  10.  '  Ads  xviii.  5.  '   Ads  ix\iii,  31^ 

*  Mar.  xvi.  20.  "  Ads  i\ .  31. 

CON- 


A  View  of  our  Blejfed  Saviours  Minijhy.       3  8 1 


CONCLUSION. 

Having  now  taken  a  View  of  the  Miniflry  of 
Jeftis  Ji'om  the  Beginning  to  the  End,  it  is  Time  to 
confider,  what  may  be  inferred  from  this  Enquirv, 
what  Light  may  arife  from  hence,  to  enable  us  to 
judge  of  the  Truth  of  his  Pretenfions.  We  have 
ittn  that  he  took  all  Occafions,  which  to  him 
feemed  fit  and  proper,  of  declaring  that  he  was 
ihe  Son  of  Gody  the  Mejfiah^  prophcfied  of  in  the 
Old  Tejlament.  Now,  if  this  was  not  true,  he  mult 
be  either  an  Impoflor,  or  Enthufiaft ;  he  mud 
either  be  deceived  himfelf  in  this  Perfuafion,  or  he 
mull  knowingly  attempt  to  deceive  others.  And 
if  it  fhall  appear  that  he  was  neither  Impoflor,  nor 
Enthufiad,  it  will  follow,  that  he  was  Qjrijl^  the  Son 
cf  Gcd^  the  Saviour  of  the  JVorld.  Let  us  therefore 
enter  on  this  Enquiry  with  all  Serioufnefs  and  Im- 
partiality, it  highly  concerning  us,  as  on  the  one 
Hand  not  to  be  mifled  by  falfe  Pretences  to  Reve- 
lation, fo  on  the  other  not  to  rejecl  the  Telliniony 
of  Gody  and  put  from  us  the  Salvation  offered  to 
us  by  his  Sou. 

Now  in  order  to  fatisfy  ourfelves  whether  Jefus 
was  an  Impoflor,  or  not,  it  will  be  proper  to  en- 
quire into  his  Ciiara(5ter,  his  Pretenfions,  and  i\\Q 
Means,  which  he  ufed  to  fupport  thole  Pretenfions, 

All 


382       A  View  of  our  Blejfed  Saviour  s  Miniftry. 

All  Impoftors  mud  a6b  on  Tome  worldly  and  tem- 
poral Motive  i  and  this  is  generally  difcoverable  in 
their  Life  and  Charadler.  What  View  then  can  it 
be  faid  that  ''Jejus  propofed  to  himfcir  ?  Did  he 
feek  to  gratify  fome  darling  Lufh  or  Pafllon,  to  fet 
himfelf  and  his  Followers  free  from  the  Reftraints 
of  Law,  Morality,  or  Religion  ?  But  we  have  taken 
a  View  of  liis  Miniftry  \  and  we  find  that  both  his 
Life  and  Do6lrine  declare  the  contrary  :  ^  lie  did 
no  Siriy  neither  was  Gmle  found  in  his  Month.  No 
Vice,  or  Irregularity  can  be  laid  to  his  Charge: 
» His  Enemies  [ought  Matter  of  Accufation  againfl 
him,  and  could  find  none :  His  Life  was  not  only 
free  from  Reproach,  but  a  perfedl  Pattern  of  every 
Virtue  :  ^  He  went  about  doing  Good,  We  have  feen 
what  Do61rines  he  preached  ;  and  have  found  his 
whole  Life  employed  in  teaching  the  pureft,  the 
ilrideft,  and  moft  difmterefted  Virtue,  ^a  Righ- 
teoufnefs  exceeding  the  Righteoufnefs  of  the  Pharijees^ 
who  were  reckoned  the  ftrideft  Sedl  among  the 
Jews.  He  feverely  rebuked  the  Vices  of  the  Scribes 
and  Phar/fecs,  and  checked  and  correded  the  Am- 
bition, and  temporal  Views  of  liis  own  Difciples. 
His  whole  Aim  was  to  take  Men's  Affei^lions  off 
from  the  thin2;s  of  this  World,  and  place  them  on 
things  above.  We  rind  in  his  Gofpcl  no  Licence, 
or  Kncouragcment,  given  to  any  Vice-,  no  Com- 

^  1  Pet.  ii.  22.       '^  i\]yir.  xx\i.  59,  60.       y  A6ls  x.  38. 
2   Matt.  V.  20. 

mutation 


A  View  of  our  BleJJed  Saviour  s  Minijlry.        383 

mutation  of  true  Virtue  and  Piety  for  carnal  Obfer- 
vances,  or  outward  Profefiions  ;  no  Licentioufnefs, 
or  loofe  Behaviour  allowed  under  the  Cloak  of  Re- 
ligion, nor  any  of  thole  wicked  Tenets  taught,  by 
which  the  Peace  of  Society  has  been  difturbed, 
and  the  Rules  of  Morality  let  afide,  or  broken 
through,  by  Men  pretending  to  adt  under  the  Sanc- 
tion of  a  divine  Revelation. 

Will  it  be  faid  that  Ambition  was  his  Motive  ? 
But  we  find  no  Tokens  of  fuch  Ambition  in  his 
Life  or  Converfation  ;  no  Methods  ufed  to  advance 
himfelf  j  no  Diligence  to  retain  Votaries  ;  no  Arts 
pra6liied  to  recommend  himfelf  to  thofe  in  Power, 
or  court  the  Favour  of  the  Multitude.  »  He  dif- 
claimed  the  Office  of  a  Ruler,  or  a  Judge-,  ^\\c 
fled  from  thofe,  who  would  have  made  bim  a  King\ 
he  attempted  no  Innovations  in  civil  Affairs ;  he 
raifed  no  Seditions,  nor  made  any  Diilurbances ; 
^  he  did  not  Jlrive^  nor  cry,  neither  was  bis  Voice  beard 
in  the  Streets.  He  took  all  poilible  Care  to  give 
not  the  leaft  Offence  to  the  Civil  Powers:  "^ Obe- 
dience to  the  Rulers,  both  in  Church,  and  State, 
was  the  Dodtrine  he  taught  the  People,  and  prac- 
tifed  himfelf. 

Will  it  be  faid  that  Vanity  was  his  ruling  Paf- 
fion  ?     But  liere  again  we  mult  appeal  to  his  Life- 
and  Converfation.    It  was  julUy  obfcrvcd  by  hi> 

»   Luk   xli.  14.         ^  Joh.vi.  15,  ic.  "  Mat;,  xli.  19 

^  Matt,  xxiii.  2.   xxii,  21. 

Brethren 


384      A  View  of  our  Bleffed  Saviour  s  Minijlry. 

Brethren— "T'/^fr^?  is  no  Man  that  doeth  any  thing  in 
fecret^  and  he  mmjelf  feeketh  to  Ic  known  openly. 
If  he  had  ibught  Honour,  or  Praife,  he  would 
have  Jhewn  himfelf  to  the  JVorld.  On  the  contrary, 
he  ftudioully  avoided  Popularity,  and  fought  Pri- 
vacy, and  Retirement,  as  far  as  the  Duties  of  his 
Miniftry  would  permit.  There  appears  not  the 
lead  7^ini5lure  of  Vain-Giory  in  his  Condudl,  or 
Converfation.  His  Life  was  one  continued  A61  of 
Humiliation.  Contempt  and  Obloquy  were  what 
he  declared  himftlf  to  expecl,  and  what  he  adlually 
fuftered.  ^  Meeknej)^  and  Lozvlinefs  of  Hearty  were 
the  Doctrines  he  taught,  and  throughout  his  whole 
Life  exemplified. 

Laftly,  will  it  be  faid  that  his  Pretences  were 
only  a  Cloak  of  Covetoufnefs  ?  But  he  neither 
amafled  Wealth,  nor  uled  the  common  Means  of 
procuring  It.  He  lived  in  a  voluntary  Poverty  : 
He  appeared  in  the  Form  of  a  Servant^  e  and  had  not 
tjohere  to  lay  his  TIcad :  His  whole  Maintenance 
arofe  out  of  the  fcanty  Contributions  of  his  poor 
Followers,  ^  'u:ho  miniftred  to  him  of  their  Suhftance, 
It  may  poflibly  be  urged,  (and  I  w^ould  leave  no- 
thing that  may  be  laid  unconfidered),  that  this  Main- 
tenance might  be  a  fufficient  Inducement  to  a  Per- 
fon  of  his  Rank,  and  Birth,  to  fet  up  for  a  Pro- 
phet i  tJKit  Perlbns  of  Fortune,  luch  as  the  IFife  of 

^  Joh.  vii.  4,  f  Malt.  xi.  29.  *  Matt.  viii.  20» 

'   Luk.  viii,  3. 

Herod's 


A  View  of  our  Blejfed  Saviours  Minijiry.      ^g r 

Herod's  Steward^  might  open  their  Purfes  to  himj 
that  thefe  Contributions  might  be  fufficiently 
large,  and  might  afford  him  a  better  Subfiftence, 
than  he  could  hope  for  any  other  Way.  It  muft 
be  owned  indeed  that  he  had  a  ^  Bag,  and  a  Trea- 
furer^  but  the  filling  of  this  Bag  feems  to  have 
been  one  of  his  lead  Concerns.  He  went  about 
doing  Good  y  but  we  cannot  find  that  he  made  any 
Gain  of  the  good  Works  he  wrought.  He  afked  no 
Charity,  either  for  himfelf,  or  for  any  pretended 
publick  Ufes.  He  was  fo  far  from  courting  tl  c 
Favour  of  the  Rich,  that  he  treated  them  on  all 
Occafions  with  very  little  Ceremony.  Nor  were  his 
Dodrines  any  way  calculated  to  pleafe  them  :  ^  Wo 
unto  you  that  are  Rich  —  '  A  rich  Man  Jhall  hardly 
enter  into  the  Kingdom  of  Heaven,  &c.  were  Doc- 
trines, which  could  be  no  way  agreeable  to  thofe 
who  had  large  PolTeflions.  °  When  Nicodemus  came 
to  him,  did  he  make  any  Gain  of  him  ?  Or  did  he 
appear  any  way  foUicitous  to  retain  fo  profitable 
a  Difciple  ?  On  the  contrary,  his  Difcourfe  to 
him  was  fuch  as  mufl  necefTarily  tend  to  difcou- 
rage,  and  difguft  him.  "  When  applied  to  by  si 
young  and  rich  Man,  who  Ihewed  a  ready  Difpofi- 
tion  to  join  his  Party,  he  gave  him  no  Encourage- 
ment,  but  fent  him  away  grieved  2ind  Jorrowful. 

*  Joh.  xii   6.       ^  iMk.  vi.  24.       '  Matt.  xix.  23.      "  Job. 
iti.  I,  &c.      ■  Matt.  xix.  16,  &c. 

B  b  He 


386       A  Viezv  of  our  BleJJed  Saviour  s  Minijlry. 

He  required  him  to  fell  all  that  he  hady  and  give  to 
the  Pcor;  but  we  do  not  find  that  he  aWcd  any- 
thing for  himfelf.  *  When  Mary  anointed  his  Feet 
with  coftly  Ointmenty  we  read  that  Judas  Ifcariot 
afked  —  IVhy  was  not  this  Ointment  fold  for  nree 
hundred  Pence,  and  given  to  the  Poor  '^  This  he /aid, 
not  that  he  cared  for  the  Poor,  hut  hecaufc  he  was  a 
Thief,  and  had  the  Bag,  mid  bare  what  was  put 
therein.  It  appears  from  this  Account,  that  our 
Lord  out  of  his  little  Stock  contributed  to  the  Sup- 
port o( the  Poor;  and  that,  though  his  Steward  was 
covetous,  he  himfelf  was  no  way  foUicitous  to  in- 
creafe  his  Stock,  or  enrich  himfelf.  This  was  fuch 
a  Motive,  as  this  thievifh  Bearer  of  the  Bag  did  not 
dare  to  avow  to  him,  but  was  forced  to  cloke  his 
Covetoufnefs  under  a  feeming  Concern  for  the  Poor, 
f  It  has  been  above  hinted,  that  the  little  Profit 
which  this  Man  made  of  his  IVeafurerfhip,  might 
be  probably  his  Inducement  to  betray  his  Mafher. 
And  very  empty  may  wc  fuppofe  this  Bag  to  have 
been,  and  very  poor  both  the  Lord  and  his  Stew- 
ard, when  he  was  tempted  to  this  Treachery  by 
fo  fmall  a  Sum  as  thirty  Pieces  of  Silver, 

Let  us  next  confider  what  were  the  Pretenfions 
of  Jejus.  We  have  feen  that  he  did  not  pretend 
to  be  fuch  a  temporal  Mcffiah,  as  the  Jews  of  thofc 
Times  almoll  univerfally  cxpe6led  ;  he  difclaimed 
all  worldly  Dominion  and  Authority.  He  aflerted 

•  Joh.  xii.  3,  &c.  P  See  p.  299. 

himfelf 


A  View  of  our  Blcjfed  Saviours  Mmijlry.      ogy 

himfelf  to  be  *3  the  Son  of  God,  '  who  came  down  from 
Heaven ; '  he  of  zvhom  the  Scripture  teftified ;  '  he  whom 
the  Father  had  Jen ty  and  who  came  to  do  his  Father  s 
Work  J  to  Jave  the  World ,  and  give  everlafiing  Life 
to  thoje  who  believed  on  him,  "  He  foretold  that  he 
was  tofuffer  many  things,  ^  and  give  his  Life  a  Ran- 
fom  for  many ;  that  he  was  to  be  crucified,  and  rife 
again  the  third  Day ;  and  after  that  to  come  in  the 
Glory  of  his  Father,  and  reward  every  Man  according 
to  his  Works.  Now  thefe  are  fuch  Pretenfions, 
and  fuch  Do6lrines,  as  can  anfwer  no  End,  which 
any  Impollor  can  pofTibly  have  in  View.  As  the 
Jews  then  were  in  great  Expedation  of  a  temporal 
Meffiah,  who  fhoiild  deliver  them  from  the  Power 
of  the  Romans,  there  might  be  fome  Temptation 
for  a  crafty  Impoftor  to  fet  himfelf  up  for  fuch  an 
one,  and  fome  Profpect  of  gaining  by  fuch  a  Pre- 
tenfion.  And  accordingly,  we  find  that  feveral  fuch 
Pretenders  did  appear  about  this  Time.  But 
what  End  could  be  ferved  by  fetting  up  for  a  fpi- 
ritual  Meffiah  .^  What  Power,  Grandeur,  or  Riches, 
could  be  gained  by  difclaiming  all  Title,  and 
Pretenfion  to  them  ?  He  muft  live  in  Con- 
tempt, Poverty,  and  Mifery  here,  and  at  laft  fuf- 
fer  an  ignominious  Death,  to  verify  his  own  Pre- 
dictions ;  and,  if  he   was  an    Impollor,  he  mull 

36,  c^vrc.     iii. 

know 


s 

Joh. 

X.36. 

'  iii. 

.3.    • 

V. 

39- 

t    V, 

16, 

1-. 

"  Matt. 

xvi. 

Bb 

w 

2 

XX. 

^9. 

28 

388        A  Fieiv  of  our  BleJJcd  Saviour  s  Mlnijlry. 

know  that  he  could  expc6l  no  Reward  hereafter* 
Nay,  even  the  vifionary  Hope  of  pofthumous  Fame 
could  have  no  Place  here.  He  could  not  expe6b 
really  to  rije  again  \  he  mufl  therefore  have  known, 
if  he  h;id  been  an  Impoftor,  that  Death  would  put 
an  End  to  all  his  Pretenfions,  and  either  obliterate 
his  Memory,  or  render  it  infamous.  And  for  the 
Ikme  Reafon  it  cannot  be  faid  that  the  whole  was 
a  pious  Fraud  ;  that  Jejiis  undertook  this  Impof- 
ture,  not  for  any  private  Ends,  but  merely  with  a 
difinterefled  View  of  promoting  the  Pradlice  of 
Piety  and  Virtue.  A  flrange  Defign  this  for  an 
Impoftor !  But  thefe  Predi6tions  are  inconfiftent 
even  with  this  extravagant  Suppofition.  Would 
a  Perfon  in  fuch  Circumftances  foretell  that  he 
Jhould  be  crucifiedy  and  rife  again  the  third  Day  .?  He 
could  not  but  be  fenfible  that  the  Event  was  not 
in  his  own  Power,  and  that  his  Death  would  un- 
deceive all  Mankind,  defeat  his  own  Scheme,  and 
undo  the  Work  of  his  whole  Life. 

Laftly,  as  to  the  Means,  which  Jefus  ufed  to 
fupport  his  Pretenfions,  we  have  already  feen  that 
they  were  very  different  from  thofe  which  Impof- 
tors  generally  make  Ufe  of.  He  employed  nei- 
ther Force,  nor  Flattery,  nor  Bribery  :  He  ufed 
none  of  thofe  foothing  Arts,  by  which  ambitious 
and  cunning  Men  r^coaimend  themfelves  to  the 
Favour  of  the  World  :  He  affccled  not  Popula- 
rity j  but  avoided  it :  He  courted  not  the  Favour 

of 


A  View  of  our  Blejfed  Saviours  Miniflry.       389 

of  thofe  in  Power;  but  reproved  them  with  great 
Freedom  and  Severity.  He  encouraged  not  the 
Ambition  of  his  own  Difciples  \  but  rebuked,  and 
retrained  it.  His  Dodrines  were  often  fuch,  as 
gave  great  Offence,  both  to  the  Rulers,  and  to  the 
People ;  and  were  fometimes  very  difagreeable  and 
grating  to  his  own  Difciples.  He  ufcd  no  Dili- 
gence to  retain  Votaries,  nor  did  he  delight  in 


a 


Number  of  Followers  \  he  often  difcouraged  and 
rejed:ed  fuch  as  would  have  been  his  Difciples. 
*  When  Multitudes  were  ready  to  proclaim  him 
their  King,  he  ufed  great  Art  to  efcape  from  them, 
and  elude  their  Defign.  ^  After  the  People  had 
led  him  in  Triumph  into  Jerujalemy  he  departedy 
and  did  hide  himjelf  from  them.  The  only  Means 
which  he  ufed  to  fupport  his  Claim,  were  fuch  as 
every  true  Prophet  muft  ufe,  and  fuch  as  he  mud 
have  ufed  on  Suppofition  of  the  Truth  of  his  Mif- 
fion,  viz.  an  Appeal  to  the  ancient  Prophecies, 
the  Excellency  of  his  Doctrines,  and  his  miracu- 
lous Works.  But  here,  I  fuppofe,  we  Hiall  be 
told  that  the  World  abounds  with  falfe  Miracles  ; 
that  this  has  been  the  common  Engine,  whereby 
Impoftors  have  always  endeavoured  to  fupport 
their  Prctenfions.  Very  true  ;  Since  Miracles  have 
been  always  thought  Proofs  of  the  divine  Inter- 
pofition,  it  is  no  way  ftrange,  that  thofe,  who  have 

*  Joh.  vi.  15,  &:c.  7  Joh.  xii.  36. 

B  b  3  pretended 


390       A  View  of  our  Bleffed  Saviour  s  Minijlry. 

pretended  to  be  fent  by  God,  fhould  lay  Claim  to 
the  Power  of  workinor  Miracles.  But  what  are 
the  Miracles  wliich  Impoflors  have  pretended  to  ? 
No  Impoflor  can  work  any  real  Miracles.  Mi- 
racles therefore  allcdged  in  favour  of  Impofture, 
muft  be  cither  falfe  Fa6Vs,  or  Fad:s  not  miracu- 
lous. 2  Were  then  the  Miracles  oijejus  of  either 
of  thefe  Kinds?  The  Facts  recorded,  if  true,  muft 
have  been  miraculous.  He  raifed  the  Deadj  healed 
all  who  came  to  him  inilantaneoufly,  with  a 
Touch,  or  a  Word's  fpeaking,  of  the  mofl  inve- 
terate and  incurable  Difeafes.  No  Power  of  Na- 
ture, no  Strength  of  Imagination  can  effecl  fuch 
Cures.  But  Impoftors  may  alledge  falfe  Facls. 
This  has  indeed  often  been  the  Cafe.  But  we  fhall 
find  that  all  fuch  pretended  Miracles  either  have 
been  wrought  in  private  among  their  own  Vota- 
ries, or  fuch  at  lead,  who  were  well  difpofed  to 
give  credit  to  them  \  or  elfc  have  been  fupported 
by  the  Civil  Power,  or  by  fome  ftrong  Confede- 
racy, artful  and  powerful  enough  to  carry  on  the 
Cheat,  to  elude  Enquiry,  or  prevent  Dete6lion. 
Were  then  the  Miracles  recorded  of  J^Jus  liable  to 
tiiis  Objedlion  ?  No ;  fome  of  them  were  indeed 
wrought    in  private ;    but    mofl    of  them   were 

*  See  all  this  more  fully  proved  in  an  ingenious  Trcatire 
entitled  The  Crittr.on. 

wrought 


A  View  of  our  Blejfed  Saviour  s  M'mijlry.       39 1 

wrought  in  the  moft  publick  Manner :    '  Many 
at  Jerujalem^  at  the  Times  of  the  publick  Fcftivals, 
when  there  was  the  greateft  Concourfe  of  People  ; 
^  others  in  the  Streets  of  yUla^es  and  Cities  ;  '  others 
in  the  publick  Synagogues  -,    *  others  before  great 
Multitudes,   who  came  together  to  hear^  and  to  be 
healed  by  him  of  their  Infirmities,    Were  then  his 
Miracles  wrought   only  before  thofe,    who  were 
ftrongly  prejudiced  in  his  Favour,  or  predifpofed 
to  give  Credit  to   them  ?     We  readily  acknow- 
ledge   that  the  Jews  then  looked  for  a  Meffiah, 
and  that  they  expedled  to  fee  Miracles  done  by 
him.    Miracles  therefore  wrought   by  a  Perfon, 
who  took  upon  him  this  Chara^fler,  might  meet 
with  the  more  favourable  Reception.     And  had 
Jejus  taken  up  the  Notions  of  the  Chief  Pricfts 
and    Pharifees,    it    might    not    have    been    im- 
pofTible  to  carry  on  fuch  a  Cheat.     But  after  he 
had  provoked  their  Difpleafure  and  Refentment, 
the  Cafe  was  quite  altered.     Inllead  of  meeting 
now  with  a  ready  Difpofition  to  give  credit  to 
his  Miracles,  he   might    juflly  expecl:  the    moll 
fevere  and  ftrict    Enquiry    into  any  Pretenfions 
of  this   Kind.     And  yet   we   find   he   Hill  con< 

^Joh.ii.  23.  Iv.  4).        V.  i,c^c.  Matt.  xxl.  14. 

»»  Mar.  vi.  56.  '  Matt.  ix.  35.       xii.  10,  kz.         Mar.  1. 

23,  &c.       «*  Luk.  V.  15.      vi.  17,  Sec,       Matt.  vili.  16,  &:c. 
xiv.  15,  &:c.     Mar.  iii.  8,  Scz.  and  elfewhcre. 

B  b  4  tinued 


392       A  View  of  our  Blejcd  Saviour  s  Minijlry. 

tinned  to  work  Miracles,  and  that  often  pub- 
licity, often  before  his  greatefl  Enemies.  "  He 
healed  the  Paralytick  before  a  vaft  Multitude  of 
People,  when  there  were  Pharifees,  and  Dolors  of 
the  Law,  fitting  by,  ^Jufl  before  his  Death  the 
Blind  and  the  Lame  came  to  him  in  the  I'emple,  and 
he  healed  them  ;  and  the  Chief  Priefis  and  Scribes  f aw 
the  wonderful  "things  that  he  did.  ^  In  the  Cafe  of 
the  Man  born  blind,  ^  and  in  that  of  Lazarus,  we 
find  his  Enemies  made  the  ftrideft  Enquiry  into 
the  Truth,  and  yet  could  detedl  no  Fraud.  And 
to  thefe  Works  he  frequently  appealed  before  his 
Enemies,  as  Proofs  of  his  Minion  :  '  T:he  Works 
that  I  do  in  my  Father's  Name  (faid  he  to  the  un- 
believing Jews')  they  bear  Witnefs  of  me.  Was  there 
then  any  ftrcng  Confederacy  to  fupport  his  Pre- 
tenfions  ?  No.  The  Roman  Government,  the 
Chief  Priefts  and  Rulers,  the  Rich  and  Great, 
were  all  his  Enemies,  concerned,  and  ready  to 
dete<51:  and  expofe  any  Fraud.  ^  Thofe  few  Perfons 
of  Rank  who  believed  on  him,  kept  it  to  them- 
felves  in  fecret  for  Fear  of  the  Jews.  Only  fome 
few  of  the  pooreft  and  meaneft  of  the  People  ac- 
companied and  alTifted  him  in  his  Miniftry,  who 
had  neither  Art^  nor  Power,  nor  Interell,  nor  Cre- 

•  Matt.  ix.  I,  &c.         Mar.  x.  i,  &c.  Luk.  v.  17,  kc. 

'  Matt.  xjci.  14,  15.  «  Joh.  ix.         *  Joh.  xi.         '  Joh. 

^.  25.         ^  Joh,  vii.  13.     xii,  42.     xix.  38. 


A  View  of  our  Bleffed  Saviour  s  Minijlry.       393 

dit  to  fupport  any  Impofture  \  while  his  Adverfa- 
ries  wanted  neither  Power  nor  Capacity,  nor  Will 
nor  Opportunity,  to  deted  it.  Had  therefore  all 
thefe  Miracles,  faid  to  have  been  wrought  by 
Jefus^  been  only  a  Cheat,  he  could  not  have  ef- 
caped  Difcovery.  Let  us  apply  what  has  been 
faid  to  fome  particular  Fadls ;  as,  for  Inftance,  the 
two  Miracles  above-mentioned  of  the  Cure  of  the 
Man  born  blind^  and  the  raifing  Lazarus  from  the 
Dead.  '  As  to  the  Man  horn  blind y  there  could  in 
that  Cafe  be  no  Room  for  Impofture.  The  Mi- 
racle was  wrought  at  Jerujalem  \  that  the  Man 
had  been  blind  was  a  thing  well  known  to  all  the 
Neighbourhood'^  that  he  "doas  horn  blind,  not  only 
he  himfelf,  but  his  Parents  teftified ;  and  again, 
that  he  was  cured  5  that,  whereas  he  was  blind, 
now  he  faw,  was  a  Thing  obvious  to  every  Man's 
Senfes.  His  Parents  appear  to  have  borne  un- 
willing Teftimony  to  the  Fa6t  j  or,  if  you  will 
fuppofe  them  to  have  combined  with  their  Son, 
and  with  our  Lord,  in  counterfeiting  a  Miracle, 
yet  furely  it  could  have  been  no  difficult  Matter 
to  have  found  out  the  Truth.  Evidence  in  this 
Cafe  might  eafily  have  been  procured  from  fomc 
of  their  Relations,  or  Neighbours,  that  this  Man 
had  nevtr  been  blind,  or  at  leaft  was  not  born 
blind.     And  yet  the  Pharijees,  though  they  en- 

»  Joh.  ix. 

quired 


394      -^  ^^'^"^  ^f  ^^^^  BleJJed  Saviour  s  Minijlry. 

quired  into  the  Matter  immediately,  and  upon 
the  Spot,  yet  could  detect  no  Fraud ;  and  though 
they  fhewed  the  greateft  Unwillingnefs  to  believe 
the  Fa6t,  were  yet  forced  at  lafl  to  own  it.  They 
iaid  unto  him,  Give  God  the  Praijc ;  we  knoiv  that 
this  Man  is  a  Simw. 

"  As  to  the  Cafe  of  Lazarus,  there  could  be  no 
Confederacy.  His  Difciples,  as  pliinly  appears 
from  their  Behaviour,  were  perfedly  ignorant  of 
any  fuch  Defign.  When  Jejus  firil  opened  to  them 
his  Intention  of  going  to  Bethany,  they  oppofcd 
it,  fearing  the  Jeivs.  They  knew  not  that  Laza- 
rus was  dead  till  JeJus  told  them  fo  :  TJiey  under- 
llood  not  what  he  meant  by  his  Expreflion  of 
awaking  him  out  of  Sleep,  and  followed  him  with 
great  Unwillingnefs,  afraid  and  amazed.  Nor  do 
there  appear  any  Signs  of  Confederacy  in  Laza- 
rus's  Family :  There  was  nothing  done  privately, 
or  clandcftinely  :  They  buried  their  Brother  after 
the  ufual  Manner ;  and  he  had  now  lain  in  the 
Grave  four  Days.  The  thing  was  publickly  known ; 
and  many  of  the  Jews,  fome  of  them  no  way  friendly 
diipofed  to  JeJus,  admitted  after  the  ufual  Man- 
ner to  comfort  his  Sillers.  The  Miracle  was 
wrought  in  the  moll  open  xnd  publick  Manner, 
before  Enemies  as  well  as  Friends :  The  Thing 
was  done  in  the  Neighoourhood  of  Jerujalem,  ac 

*"  Joh.  xi.     Sec  p.  247,  254. 


A  yiew  of  our  Bkjjed  Saviour  sMinijlry,       395 

a  Time  when  tlic  Chief  Pricfts  v/ere  mod  vio- 
lently incenfed  againll  J  ejus,  and  would  h  ive  been 
glad  of  an  Opportunity  to  deted  liim  in  any 
Fraud.  Would  then  an  Impollor  have  chofea 
to  carry  on  a  Che;it  in  fuch  a  Place,  and  at  kich 
a  Time,  and  in  fuch  a  Manner  i  or,  if  he  had, 
would  he  not  have  infallibly  been  difcovered  ? 
Had  Lazarus  never  been  dead,  would  it  not  have 
been  eafy  by  a  proper  Examination  to  have  learnt 
the  Truth  from  fome  of  the  Family,  or  Neigh- 
bourhood ?  Or,  if  he  had  dill  continued  dead, 
would  not  this  too  have  as  eafily  been  found  out  ? 
And  yet  we  find  that  the  Pharifees,  with  all  their 
Subtilty  and  Malice,  could  make  no  fuch  Difco- 
very  \  but  the  Refult  of  their  Confultations  on 
this  Occafion  was  —  What  do  -zve  '^  for  this  Man 
doeth  many  Miracles.  If  we  let  him  thus  alone ,  all 
Men  Will  believe  on  him. 

Our  next  Enquiry  mufl  be,  whether  Jejus  might 
not  be  an  Enthufiaft.  But  we  have  now  fully 
examined  into  his  Charadler  and  his  Condu6l,  and 
have  throughout  difcovered  no  Symptoms  of  En- 
thufiafm.  As  there  appears  in  his  whole  Conduct 
too  much  Sincerity  and  Difintereftednefs  for  aq 
Impoftor,  fo  there  appears  too  much  Art  for  an 
Enthufiaft.  Prudence,  and  Caution,  and  Referve, 
are  Things  inconfiftent  with  the  Charad:er  of  En- 
thufiafm.  Such  Kind  of  Perfuafions  generally 
ftrike  in  with  the  Principles  inftilled  into  Men's 

Minds 


396       A  Vieiv  of  our  BleJJed  Saviour  s  Minijlry. 

Minds  by  Education,  Cuilom,  or  Fafhion.  Had 
Jejus  therefore  been  an  Enthufiaft,  he  would  have 
probably  fancied  himfelf  fuch  a  Mejfiah,  as  all  the 
reft  of  the  People  in  ge::eral  expected.  There  are 
however  Int^nces  to  the  contrary,  of  Enthufiafts 
fetting  themfelves  up  in  Oppofition  to  popular 
Tenets  :  If  we  fuppofe  Jefus  to  be  fuch,  we  mud 
fuppofe  him  pofTefled  with  a  ftrong  and  vehement, 
though  groundlds  Pcrfuafion,  that  he  was  a  Per- 
fon  lent  by  God  to  corre6l  the  falfe  Notions  of  a 
Mejfiab  entertained  by  the  reft  of  the  JewSy  to  fet 
afidc  the  Traditions  of  the  Elders,  and  effedl  a  tho- 
rough Reformation  of  Mankind.  And  fuch  a 
ftrong  Perfuafion  would  have  produced  a  like 
Vehemence  in  his  Condud.  He  would  h^iv^  Jlriven 
and  criedy  and  his  Voice  would  have  been  heard  in  the 
Streets:  He  would  not  have  unfolded  his  Doctrine 
by  Degrees ;  but  would  have  taken  every  Occa- 
Hon  of  declaring  his  Pretenfions  without  Referve, 
and  proclaiming  himfelf  the  Chrijl,  "  ne  King- 
dom of  Heaven  is  at  Hand — is  not  the  Language 
of  a  Madman  ftrongly  perfuaded  that  this  King- 
dom was  already  come,  and  he  himfelf  the  King, 
To  his  Difciples  he  would  have  ufed  no  Caution, 
no  Condefcenfion  to  their  Infirmities;  but  would 
have  expedted  they  ftiould  have  immediately  made 
full  Acknowledgement  of  his  Authority,  and  at 

"  Matt.  iv.  17. 

gnce 


A  View  of  our  BleJJed  Saviour  s  Miniflry^,      397 

once  have  quitted  all  the  Prejudices  in  which  they 
had  been  brought  up.  Fully  perfuaded  of  the  divine 
AfTiftance,  he  would  have  feared  no  Oppofition  ei- 
ther of  ^ews  or  Romans  \  he  would  have  ufcd  no 
Art  to  efcape,  or  elude  their  M.dice ;  he  would 
not  have  been  afraid  of  any  Difturbances,  or  In- 
furre6bions,  which  his  Pretenfions  might  have 
produced.  But  above  all,  his  Behaviour  in  the 
laft  Stage  of  his  Life,  his  Art  and  Skill  in  eluding 
and  defeating  the  Cunning  and  Malice  of  his 
Enemies  in  fo  nice  and  critical  a  Conjun6lure,  and 
fo  carrying  himfelf  to  the  laft,  that  neither  the 
Scribes  and  Pharifees  could  faften  any  Crime  on 
him,  nor  Filate  find  any  Caufe  of  Death  in  him, 
fpeak  him  to  be  in  his  fober  Senfes,  and  no  Mad- 
man, or  Enthufiaft. 

Nor  do  we  find  in  the  Temper  or  Chara6ler  of 
our  Lord  any  of  thofe  Ingredients,  which  gene- 
rally enter  into  the  Compofition  of  an  Enthufiaft. 
A  melancholick  Difpofition,  great  Heat  of  Tem- 
per, and  Self-Conceit,  are  the  ufualChara6lerifticks 
of  Enthufiafts ;  but  none  of  thefe  are  difcovcrablc 
in  the  Hiftory  of  ^ejus.    He  fafted  indeed  forty 
Days  on  his  firft  Entrance  into  his  Office,  but 
ever  afterwards    he  converfed  freely  with  Man- 
kind.    He  neither  inflicted  on  himfelf  any  extra- 
vagant Penances,  nor  required  them  of  his  Fol- 
lowers :    He    lived    not    in   the   Wildernefs,    nor 
pradifcd  the  Auftcrities,  for  which  his  Fore-run- 
ner 


398       A  View  of  our  Blejed  Saviour  s  Minijlry. 

ncr,  John  the  Baptijl,  had  been  famous :  He  gave 
his  Company  at  Fealls  and  Entertainments,  and 
converfed  with  all  Sorts  of  Men  with  Chearful- 
ncfs  and  Affability.  "Thofe  very  Enemies,  who 
faid  that  John  had  a  Devil,  could  find  no  Pretence 
of  charging  Jejus  with  Enthufiafm  ;  but  chofe 
rather  to  accufe  him  as  a  Man  gluttonous,  and  a 
IVme-bibber,  a  friend  of  Publicans  andfinners. 

Nor  does  any  Heat  of  Temper  difcover  itfelf 
in  the  Chara6ler  of  Jefus.  The  Prudence  and 
Caution,  which  we  have  fo  often  had  Occafion  to 
remark,  the  Coolnefs  and  Calmnefs,  which  he 
fhewed  on  the  moft  trying  Occafions,  the  Pa- 
tience and  Refignation,  with  which  he  bore  the 
Contradi^ion  of  Sinners,  the  mofb  barbarous  Indig- 
nities, and  the  mod  cruel  Death,  fhew  him  to  be 
the  greateft  Mafter  of  his  Temper  and  PafTions. 
p  IVhen  he  was  reviled,  he  reviled  not  again  -,  when  he 
Juffered,  he  threatened  not.  "^  lie  was  led  as  a  Lamb 
to  the  Slaughter,  and  as  a  Sheep  before  her  Shearers 
is  dumb,  fo  he  opened  not  his  Mouth.  He  nei- 
ther befpake  Perlccution,  nor  expofed  himfelf  to 
it  unneceflaj-ily,  nor  behaved  under  it  with  In- 
decency ;  either  provoking  the  Magiftrate,  or  re- 
viling him  ;  either  finking  under  his  fufferings, 
or  vainly  exulting  in  them. 

Lallly,  our  Lord  was  fo  f  u-  from  being  puffed  up 

""  Matt.  xi.  18,  ^^J.         P  i  Pet.  'n.  23.  1  li,  Jiii.  7. 

with 


A  View  of  our  BkJJid  Saviour  s  Minijlry.      399 

with  any  Self-conceit,  that  he  was  the  mod  per- 
fcd  Pattern  of  Humility;  '  meek  and  Joivly  in 
Heart.  How  many  Inftances  have  we  feen  of  his 
avoiding  Applaufe  and  Popularity  ?  How  back- 
ward and  cautious  was  he  of  fetting  forth  his  Prc- 
tenfions  ?  How  little  defirous  was  he  to  retain  Vo- 
taries ?  How  often  did  he  forbid  his  Miracles  to 
be  publiflied,  and  reflrain  his  Difciples  from  de- 
claring who  he  was  ?  There  appears  not  (as  we 
have  already  obferved)  any  the  leaft  Tincture 
of  Pride  and  Vainglory  in  his  Conduct,  or  Con- 
verfation. 

Lallly,  the  Miracles,  which  'Jcjus  wrought, 
fully  acquit  him  of  all  Sufpicion  of  Knthufiafm. 
Impoftors  may  pretend  to  Miracles ;  and  have 
Ibmetimes  carried  on  the  Cheat  fo  artfully,  as  to 
impofe  on  great  Numbers.  Enthufiafls  deal 
chiefly  in  Raptures  and  Vifions  \  they  fcldom 
pretend  to  real  Miracles,  capable  of  being  judged 
of  by  the  Senfes.  It  is  certainly  beyond  the 
Power  of  Enthufiafm  to  work  any  fuch  Miracles; 
nor  can  it  well  be  fuppofcd  that  any  Enthufiafl: 
could  fo  far  deceive  himfclf,  as  for  any  confidcr- 
able  Space  of  Time  to  imagine  that  he  worked 
real  Miracles.  Or,  if  this  Ihould  be  fuppofcd 
polTible,  he  mud  foon  appear  ridiculous  to  all 
the  World  bcfides.     Su})porc  a  Madman   Ihould 

'  Matt.  xi.  29. 


400       A  View  of  our  Blc£edSa'vtours  Mintjlry. 

fancy  that  he  could  make  the  Blind  Jee^  the  Deaf 
heaVy  and  the  Lame  ivalk^  would  not  the  Experi- 
ment mod  probably  foon  undeceive  him  himfelf  ? 
Or,  if  we  fuppofe  him  mad  enough  to  perfift  in 
fuch  a  Perfuafion,  if  we  fuppofe  it  pofllble  for 
him  to  fancy  he  had  really  healed  a  Perfon  fick 
of  a  Fever  in  one  Place,  an  Epileptick  at  a 
fecond,  a  Paralytick  at  a  third,  &c.  and  that 
before  great  Numbers  of  People,  is  it  pofTible 
he  could  perfuade  other  Perfons  that  he  wrought 
fuch  Cures?  On  the  contrary,  would  not  the 
People  of  every  Place  mentioned  teftify,  that  no 
fuch  things  were  ever  feen,  or  heard  of  among 
them  ?  This  Argument  will  appear  ftill  flronger, 
if  we  confider  that  Jejus  taught  Dodlrincs  con- 
trary to  the  Tenets  then  in  Vogue,  and  fuch  as 
feemed  to  the  Jews  to  threaten  nothing  lefs  than 
the  Subverfion  of  their  Religion.  The  Jews 
therefore  were  in  a  more  efpecial  Manner  con- 
cerned to  enquire  into,  and  expofe  fuch  Preten- 
fions :  And  what  could  be  more  eafy,  than  to  ex- 
pofe the  Reveries  of  a  Madman,  to  difprove  the 
Truth  of  Talcs,  which  every  one  mud  know  to 
be  falfe  ? 

To  inftance  in  the  two  Miracles  above-men- 
tioned. We  read  that  J  ejus  Jaw  a  Man  which 
was  blind  from  his  Birth,  anel  anointed  his  Eyes 
with  Spittle  and  Clay^  and  Jaid  unto  him,  Go,  wajh 
in  the  Pool  of  Si  loam.  He  went  his  fVay  therefore, 

and 


A  P'iew  of  our  Blejed  Saviour  s  Mhiijlry.  401 
md  wajhed,  and  came  feeing.  Now  neither  the 
Power  of  Enthufiafm,  nor  any  natural  Virtue 
in  the  Means  here  made  ufe  of,  could  rellorc 
this  Man  to  his  Sight;  nor  is  it  poiTible  he 
ihould  fancy  that  he  faw  plainly,  if  he  were 
ilill  blind;  or,  if  this  were  fuppofed  pofTible,  yet 
to  all  others  his  Blindnefs  would  have  been  very 
apparent. 

Again,  when  Jefus  called  Lazarus  out  of  his 
Grave,  if  you  fuppofe  that  he  himfelf  were  under 
a  flrong  Perfuafion  that  he  could  reflore  him  to 
Life  again;  yet  this  Perfuafion  could  not  operate 
upon  the  dead  Body :  If  Jefus  had  been  only  a 
mad  Enthufiaft,  Lazarus  would  Hill  have  con- 
tinued in  his  Grave,  and  his  Madnefs  and  Folly 
muft  have  been  vifible  to  all  Mankind. 

But  ftill  there  remains  one  Objedlion  behind. 
It  may  be  urged  that  we  have  been  all  along 
arguing  on  the  Suppofition  of  the  Truth  of  the 
Gofpel  Hiftory,  which  ought  not  to  be  taken  for 
granted  without  Proof.  But  this  we  have  to  fay ; 
that  this  Hiftory  has  been  the  Gofpel  of  Chrijlians 
ever  fince  Chriftianity  firft  took  its  Rife.  If  tliere- 
fore  the  Fads  therein  related  are  falfe,  tliey  muft 
have  been  invented  by  the  Apoftles,  and  firft 
Preachers  of  the  Gofpel.  And  then  the  fime  En- 
quiries, which  we  have  been  making  with  regard 
to  Jefus  himfelf,  will  again  recur  with  regard  to 
C  c  hi» 


402       A  View  of  our  hlejfed  Saviour  s  Minijlry. 

his  Apoftles  :  If  the  Gofpel  is  not  true,  they 
muil  have  been  either  Impoflors,  or  Enthufiafts, 
they  muft  have  been  either  deceived  themfelvcs, 
or  have  concurred  to  deceive  Mankind. 

This  Argument  has  been  often  handled  by 
Chriftian  Writers;  *  and  St.  ?aul  in  particular  has 
been  lately  by  a  mafterly  Pen  plainly  fliewn  to  be 
neither  Impoftor,  nor  Enthufiafl.  I  need  not 
therefore  detain  the  Reader  long  on  this  Head, 
That  the  Apoilles  were  no  Enthufiafts  will  ap- 
pear from  the  fame  Argument,  which  we  have 
ufed  with  regard  to  their  Mafter.  It  muft  require 
great  Coolnefs  of  Head,  as  well  to  invent  the 
Hiftory  of  J  ejus  ^  as  to  ad  the  things  recorded  of 
him.  As  he  Ihewed  great  Prudence,  Uniformity, 
and  Confiftency  in  his  whole  Conduct,  fo  to  draw 
fuch  a  Character  muft  require  fome  Prudence  and 
Sobriety.  Again,  we  find  not  in  the  Apoftles' 
Writings,  or  Character,  any  of  the  Symptoms  of 
Enthufiafm.  We  cannot  difcover  any  Signs  of 
Melancholy,  Heat  of  Temper,  or  Self- Conceit. 
On  the  contrary,  their  Writings  ftiew  that  they  are 
not  mady  hut  /peak  forth  the  Words  of  Truth  and 
Sobernejs.  Add  to  this,  the  plain,  fimple,  and  art- 
Icfs  Manner,  in  which  thefe  Gofpels  are  written. 
We   find   no  extravagant   Encomiums  on   their 

•  See  Obfcrvatlons  on  the  Conrerfion  and  Apoftleihip  of 
St.  Pauh  in  a  Letter  to  Ciliert  Wtft,  Efq. 

Mafter, 


A  View  of  our  Bteffed  Saviour  s  Mtnijiry.      40^ 

Mafter,  no  fevere  Reflexions  on  his  Enemies,  no 
artful  Recommendations  of  his  Perfon,  or  Do6b- 
rine,  but  a  plain  Recital  of  Matter  of  Fa6t,  naked 
and  unadorned.  In  fhort,  we  difcover  in  thefe 
Book^  no  Symptoms  of  Extravagance,  or  Fraud, 
but  all  pofTible  marks  of  Sincerity  and  Truth. 
Laftly,  they  bear  Witnefs  to  plain  Fa6ts,  fuch  as 
they  could  not  be  deceived  in.  They  could  not 
have  believed  that  fo  many  wonderful  Works  had 
been  performed  before  their  Eyes,  if  no  fuch  had 
ever  been  wrought  j  much  lefs  could  they  have 
fancied  that  they  themfelves  wrought  fuch  Mira- 
cles, and  could  communicate  the  Power  of  work- 
ing them  to  others. 

As  little  Reafon  is  there  to  accufe  the  Apoftlei 
of  Impofture.  They  report  that  Jefus  did  many 
things,  and  performed  many  Miracles  publickly, 
before  great  Numbers  of  People  at  Jerujalem^ 
and  elfcwhere,  often  fpecifying  the  Place  and 
Times  and  this  Report  they  publiihed  openly 
and  confidently,  both  by  Word  and  Writing, 
foon  after  his  Death.  'St.  Peter ^  in  a  Speech 
made  a  few  weeks  after  our  Lord's  Crucifixion, 
thus  publickly  addrefles  the  Jews — Jejus  of  Na- 
zareth^ a  Man  approved  of  God  among  you  by  Mi- 
raclesy  and  Wonders^  and  Signs,  which  God  did  by 
him  in  the  Midji  of  youy  as  ye  your/elves  alfo  know  : 

*  Afts  ii.  22. 
C  c  2  ///;;/ 


404      A  View  of  our  Blejfed  Saviour's  Minijlry. 

Hhn  &c.  Now  had  Jejus  wrought  no  Miracles ;  had 
the  People,  inftead  of  knowing,  that  he  did  Won- 
ders and  Signs  in  the  Midji  of  them,  known  the 
contrary,  the  Apoflles,  inftead  of  meeting  with 
Credit  and  Succefs,  would  doubtlefs  have  been 
inftantly  apprehended,  and  condemned  as  noto- 
rious and  impudent  Cheats.  The  thing  was  of 
great  and  public  Concernment;  the  Jews  were 
highly  interefted  in  the  Affair;  they  a6bually 
fhewed  all  poflible  Malice  againft  the  Spreaders 
of  this  Report ;  they  had  all  the  Power  and  Op- 
portunity poflible  of  bringing  the  Truth  to  Light. 
If  therefore  the  whole,  or  any  confiderable  Part  of 
what  they  related  of  their  Mafter  had  been  falfe, 
it  could  not  have  efcaped  Dete6lion.  And  if  it 
is  true,  it  follows  that  Je/us  was,  what  he  aflerted 
himfelf  to  be,  the  Son  of  God,  and  that  whofoever 
helieveth  in  him  hath  everlafiing  Life. 


APPEN- 


APPENDIX. 


CHAP.      I. 

IT  was  thought  proper  in  the  foregoing  Papers, 
to  take  a  View  of  the  Miniftry  of  Jejus^  from 
the  Beginning  to  the  End ;  this  appearing  to  be 
one  of  the  bell  and  fureft  Means  of  judging  of 
the  Juftice  of  his  Pretenfions,  and  the  Truth  of 
the  Religion  which  he  taught.  It  may  give  us 
farther  Satisfaction,  if  we  enquire  into  the  Me- 
thods, which  his  Apoftles  after  his  Death  took  in 
propagating  this  Religion,  and  fee  whether  the 
Conclufions  already  drawn,  may  not  from  hence 
receive  additional  Strength  and  Support, 

But  here  our  Accounts  are  very  Hiort.  We 
know  that  Chriftianity  was  foon  after  our  Lord's 
Deceafe  propagated  in  almofl  all  Parts  of  the 
then  known  World;  and  yet  not  one  of  the  Apof-^ 
ties  has  left  us,  or,  as  far  as  we  can  find,  ever  did 
write  any  Account  of  his  Minillry.  They  left 
behind  them  no  particular  Hiftories  of  their  La- 
bours and  Miracles,  no  long  Journals  of  Cod's 
fpecial  Providences  to  them.  The  only  authcn- 
tick  Account  which  we  have  of  the  hd.%  of  tho 
C  c  3  J^cjiUs^ 


4o6  APPENDIX. 

ApoftleSy  is  from  St.  Luke,  *  It  appears  from  the 
Beginning,  that  it  was  written  by  the  fame  Per- 
fon,  who  wrote  the  Gofpel  afcribed  to  St.  Luke ; 
ami  probably  contains  fuch  Fa6ls  only,  as  he  was 
an  Eye-witnefs  to,  or  of  which  he  had  certain  and 
immediate  Knowledge,  ^  and  perfe^  Underjlanding. 
We  have  here  an  Account  of  fome  of  the  firft 
Tranfa6lions  of  the  Afoftles  at  Jerufalem,  where 
we  may  fuppofe  St.  Luke  was  prefent ;  and  after- 
wards, of  the  Travels  of  St.  Paul,  '^  whofe  Compa- 
nion St.  Luke  was.  We  have  no  authentick  Ac- 
count of  the  Travels  of  the  other  Apoftles ;  and 
know  not  certainly  where  they  preached  the  Gof- 
pel, or  what  became  of  them.  The  Wifdom  of  God 
feems  to  have  forefeen  the  fuperftitious  Regard, 
which  After-Ages  would  pay  to  thefe  holy  Men, 
and  purpofely  to  have  hidden  their  Tranfaclions 
in  the  Dark.  St.  Peter's  Zeal,  and  Diligence  in 
preaching  the  Gofpel,  firft  to  the  JezuSy  and  after- 
wards to  the  Gentiles y  is  here  recorded  j  but  we 
have  no  Account  of  his  Travels  afterwards,  nor 
can  we  find  in  Scripture  that  he  ever  was  at  Rome. 
«*  The  Virgin  Mary  is  once  here  mentioned,  as 
continuing  in  Prayer  and  Supplication  with  the 
ApcVes,  and  other  Brethren,  after  our  Lord's  Af- 
cenfion ;  and  after  this  we  hear  no  more  of  her. 

•  A£t»  i.  I .     ^  Sec  Luk.  i.  3.      "^  See  Col.  iv.  1 4.     2  Tim. 
iv.  II.     a  Cor.  viii.  18,  19.      ''Adsi.  14. 

The 


APPENDIX.  407 

The  reft  of  her  Hiftory  is  fupplied  by  legendary 
Writers. 

But  this  Account,  which  St.  Luke  has  left  us  of 
the  A6ts  of  the  Apoftles,  though  very  (hort  and 
concife,  is  yet  fully  fufficient  for  the  Purpofc.  It 
gives  us  fufficient  Infonnation  of  the  Method, 
which  the  Apoftles  took  in  propagating  the  Go/pel i 
and  it  carries  with  it  all  pofTible  Marks  of  Truth 
and  Sincerity,  It  is  very  plain,  and  eafy  to  be 
underftood;  there  is  fcarcely  any  one  Book  in  either 
the  Old,  or  New  Teftament,  where  we  meet  with 
fewer  Difficulties.  It  contains  no  Encomiums  on 
the  Apoftles  ^  but  fets  forth  their  Failings,  as  well 
as  their  wonderful  Works.  We  have  no  (qvqtc 
Refleclions  on  the  JewSy  or  the  Perfecutors  and 
Enemies  of  Chrijiianity,  The  Miracles  particu- 
larly infifted  on  are  but  few ;  and  thofe  fet  forth 
with  no  Pomp  of  Words,  or  unneceflary  Enlarge- 
ments. We  have  nothing  but  a  plain  Narration 
of  Matter  of  Fa6l ;  there  is  throughout  no  Ap- 
pearance of  Art  or  Difguife,  but  all  the  Tokens 
of  Truth. 

'  Our  Hiftorian  begins  with  a  fhort  Account  of 

what  paired  after  our   Lord's  Refurredtion.     He 

tells  us,  that  Jejus  Jhewed  him/elf  alive  after  bis  Paf^ 

fton  to  his  Apoftles,  by  many  iyifallible  Proofsy  being 

Jeen  of  thetn  forty  Bays,  and  /peaking  cf  the  Things 

«  Ads  i.  I,  &<i 

C  c  4  fcrtdiuing 


4o8  APPENDIX. 

pertaining  to  the  Kingdom  of  God,  Before  his  Afcen- 
fion  he  commanded  them  that  they  fhould  not 
depart  from  Jerufalem^  but  wait  for  the  Promife  of 
\\\<:  Father  ',  and  allured  them,  that  they  fhould  be 
baptized  with  the  Holy  Ghojl  in  the  Space  of  a 
few  Days.  St.  Luke  does  not  fcruple  to  inform 
us,  that  the  Apoftles  flill  retained  their  old  Preju- 
dices; and,  notwithflanding  all  that  our  Saviour 
had  taught  them,  ftill  expefted  a  temporal  MeJ- 
fiah.  Our  Lord's  Refurre6lion  revived  their  Hopes ; 
and  they  ajked  of  him,  faying^  Lord^  wilt  thou  at 
this  Time  reflore  again  the  Kingdom  to  IJrael  P  He 
told  them  it  was  not  for  them  to  know  the  Times, 
or  the  Seafons,  which  the  Father  had  put  in  his 
own  Power;  but  that  they  Ihould  receive  Power 
after  that  the  Holy  Ghofi  was  come  upon  theniy  and 
fhould  be  Witnejjes  unto  him^  both  in  Jerujalem,  and 
in  all  Judcsa,  and  in  Samaria,  and  unto  the  uttermoft 
Fart  of  the  Earth.  Our  Lord  ilill  obferves  his 
old  Method  of  Inflirudlion.  He  waves  a  full  An- 
fwer  to  their  Queftion ;  he  does  not  tell  them  in 
plain  Terms,  that  they  were  to  look  for  no  fuch 
Kingdom;  he  leaves  it  to  the  Holy  Ghofi  to  in- 
ftrud:  them  in  this  Point :  But  he  intimates,  that 
his  Gojpel  was  to  be  preached  not  only  to  the 
Jewsy  but  even  to  the  Samaritans,  and  to  all  the 
World  in  general.  When  he  had  fpoken  tjfiefe 
Things^  while  they  beheld,  he  was  taken  up ;  and  a 
Cloud  received  him  out   of  their  Sight,     And  two 

Angels 


APPENDIX.  409 

jingels  appeared  to  them,  who  told  them  that  this  fame 
Jefusjhould  again  Jo  come  in  like  Manner,  as  they  bad 
feen  him  go  into  Heaven, 

^  The  Apofiles  thus  comforted,  and  filled  with  Joy, 
by  our  Lord's  Refurredlion,  and  Afcenfion,  return- 
ed to  Jerufalem,  and  there  remained  together  with 
other  of  his  Difciples,  waiting  for  the  Completion 
of  our  Lord's  Promife.  They  attended  continually 
the  Service  of  the  Temple,  praifing  and  blelTing 
God;  and  they  had  their  private  Meetings  in  an  up- 
per Room,  where  they  all  continued  with  one  Ac- 
cord in  Prayer  and  Supplication.  During  this  Time 
Peter  propofed  to  them  to  fill  up  the  Vacancy  in 
the  College  of  the  Apojlles  made  by  Judas' s  Apof- 
tacy.  Many  were  the  Witnefles  of  our  Lord's 
Refurredion,  and  Miracles ;  g  but  the  Apoftles 
were  peculiarly  commiiTioned  to  be  Witnelfes 
unto  him,  and  to  go  and  teach  all  Nations  ;  '''  and 
them  had  Chriji  particularlyy?«/,  as  the  Father  Jen t 
him.  It  was  therefore  proper  to  ordain  one  to  fuc- 
ceed  Judas  in  this  Minillry.  And  this  they  did 
by  firfl  appointing  two,  and  then,  after  having 
prayed  to  God,  deciding  by  Lot  which  of  thcfe 
two  fhould  be  chofen,  and  ^  enter  on  this  Pro- 
vince. 

^Adsj.  12,  &c.  Luk.  xxiv.  50,  Arc.  «  Luk,  xxiv.  48. 
Matt,  xxviii.  19.     Mar.  xvi.  15.         *'joh.  xx.  21, 

'  7r«p{o5-?»a<  ftj  To\  TflVoir  To»  "i^nm —  fecms  to  be  more  properly 
applicable  to  Matthias,  than  to  Judas,   Matthias  was  chofen 

by 


410  APPENDIX. 

'""  In  the  next  Chapter  we  read  of  the  Comple- 
tion of  our  Lord's  Promife  to  his  Jpojlles,    IFben 
the  Day  of  Pentecoft  was  fully  come,  they  were  all 
with  one  Accord  in  one  Place,    Andjuddenly  there 
came  a  Sound  from  Heaven^  as  of  a  ruflnng  mighty 
JVind,  and  it  filled  all  the  Houfe  where  they  were  fit- 
ting.   And  there  appeared  unto  them  cloven  Tongues y 
like  as  of  Fire  ^  and  it  fat  upon  each  of  them.  And  they 
were  all  filled  with  the  Holy  Ghoft,  and  began  tofpeak 
with  other  'Tongues^  as  the  Spirit  gave  them  Utterance. 
This  wonderful  Phasnomenon  drew  great  Multi- 
tudes together;  ^the  Sound  from  Heaven  was  proba- 
bly heard  at  a  confiderable  Diftance,  and  brought 
Numbers  of  People  to  the  Place  from  whence  it 
came.     This  being  one  of  their  great  Feflivals  at 
Jerufalemy  there  was  a  great  Concourfe  of  People 
there,  and  devout  Men,  Jews  and  Profelytes,  were 
come  there  from  moft  Parts  of  the  then  known 
World.     Thefe  were  all    greatly  amazed/  when 
they,  who   underftood,  and  fpake  different  Lan- 
guages, heard  the  Apoftles  fpeak  in  fo  many  dif- 
ferent Tongues.     And  their  Wonder  was  greatly 
increafed,  when  they  obfcrved  that  thefe  were  all 

by  Lot  to  tnkc  Part  of  this  Miniftry,  .ind  to  enter  on  his  pro- 
per  Province  among  the  other  Apoftles.  S^e  Hammond  on 
Schifm,  C.  iv.  S.  13.  Reply  to  Cath.  Gent.  Anfw.  C.  iv. 
S.  2.     Anfw.  to  Schifm  difarmed,  C.  iii.  S.  4. 

^  A6)s  ii.  I,  i^C.  '  r;Tejt*i»>jf  ti  TKi  ^ntHi  rtivTr.i  c-vm?^i  t» 

xA^Jroj.  ii.  6. 

Galileans, 


APPENDIX.  411 

Galileans,  unlearned  and  ignorant  Men^  who  could 
have  had  no  Opportunity  of  feeing,  or  learnino- 
the  Languages  of  other  Countries.  This  was  un- 
doubtedly a  moflaftonifhing  Miracle.  "  Tlie  Jews, 
as  we  have  feen,  expe6led  a  Sign  from  Heaven ;  this 
was  now  given  them —  There  camefuddenly  a  Sound 
from  Heaven,  as  of  a  rufjjing  mighty  Wind,  The 
Publication  of  the  Goffel  was  attended  with  the 
fame  divine  Prefence  and  Power,  that  the  giving 
of  the  Law  was,  but  not  with  the  fame  Circum- 
ftances  of  Terror.  "  Here  was  no  Trumpet,  nor 
terrifying  Voice  \  nor  Blackne/Sy  and  Barknefs,  and 
Tempefl :  But  God's  Prefence  and  Power  were  fuf- 
ficiently  fignified  by  an  extraordinary  Sound,  and 
the  Appearance  of  the  Divine  Glory,  which  ap- 
peared here,  not  as  it  did  in  the:  San5fiia',y,  in  one 
undivided  Blaze  -,  °  but  it  divided  itfelf  into  fe- 
veral  Flames,  or  Tongues  of  Fire,  which  fat  on  each 
of  the  Apoflles,  thereby  fignifying  that  every  one 
of  them  was  endued  with  Power  from  on  high,  ^  And 
this  happened  alfo  on  the  fame  Day  on  which  the 
Law  was  delivered  from  Mount  Sinai,  on  the  Feaji 
of  Pentecofiy  '^  on   which   the  Firfi-Fruits   o(  the 

*"  See  p.  58.  "  See  Hcb.  xii.  18,  19.         Exod.  xix. 

16,  &c. 

•  3a£/tt«p<^(»^lr«;  yXuo^eti  ure^  5rt/go5  —  divided  TongUCS,  ZS  It 
were  of  Fire.     See  Hammond  on  Matt.  iii.  16. 

P  Comp.  Exod.  xii.  1.  and  xix.  i,  11.  Szt  Patrick  Com- 
ment.  on  Exod.  xix.  i.  and  Lev.  xxiii.  16. 

'  Exod.  xxiii.  16.     xxiv.  22. 

Wheat- 


412  APPENDIX. 

Wheat- Harveft:  were  offered.  Thus  did  every 
Thing  relative  to  the  Gofpel-Difpenfation  anlwer 
to  the  Ceremonies  of  the  Law.  Chriji  was  (as  wc 
have  feen)  crucified  on  the  very  Day,  and  Hour, 
on  which  the  Palfover  was  facrificed ;  he  rofe  from 
the  Dead  on  the  fame  Day  on  which  the  Firjl- 
Fruits  of  Barley  were  offered ;  and  the  Holy  Gbojl 
was  given  on  the  Feaji  of  Feniecofty  on  which  the 
Firft -Fruits  of  Wheat  were  offered. 

No  Miracle  was  ever  more  notorious,  or  better 
attefled,  than  this  was.     It  was  wrought  at  Jeru- 
Jalem,  the  chief  City  of  Judcea^  at  the  Time  of  a 
publick  Feflival,  when  not  only  the  whole  Nation 
was  affembled,    but  Jews  and  Prqfelytes  from  all 
Parts  of  the  then  known  World,  came  to  worfhip 
there.     It  was  wrought  before  Enemies,  Perfons 
flrongly  prejudiced  againft  Cbrijl  and  his  Apflles ; 
immediately  after  our  Lord  had  been  put  to  an 
ignominious  Death,  and  thereby  what  Credit  and 
Intcrefl  he  might  have  among  the  People  quite 
funk,  and  all  the  Expedlations  which  they  might 
have  had  from  him,  vanifhed.     It  was  fuch  a  Mi- 
racle, as  no  Art  could  feign,  and  no  Imagination 
fancy.     The  ylpojlles  had  no  Power  to  produce  a 
Sound  from  Heaven,  or  rail'e  a  mighty  Wind,  fuch 
as   fhould  alarm   all   Jerujalem,  nor   could   they 
counterfeit  an  Appearance  of  Fire  on  each  of  their 
Pleads ;  much  lefs  could  they  be  able  to  fpeak  in 
feveral  Tongues.     A  (Irong  Imagination  cannot 

teach 


APPENDIX.  413 

teach  Men  in  a  Moment  a  Language  which  they 
never  learnt  i    or,  if  it  were  polTible  they  could 
perfuade  themfelves  that  they  talked  all  Sorts  of 
Languages,  they  would  fcarcely  have  been  able  to 
perfuade   any  one  elfe.    And  there  was  as  little 
Room  here  for  Fraud,  as  for  Enthufiafm.  '  The 
Affiles  were  known  to  be  unlearned  and  ignorant 
Men:     They   had  accompanied  Jejus   for  fome 
Time,  and  were  well  known  to  many  of  the  ^ews^ 
who  took  Knowledge  of  them  that  they  had  been  with 
J  ejus  'y  and  from  the  Knowledge  of  their  Perfons, 
as  well  as  from  their  Garb  and  Behaviour,    the 
Jews  might  eafily  fee   that  they  were  born  and 
bred  in  Galilee.    It  mufl:  be  equally  impofTible  for 
fuch  Men,  either  fo  fuddenly  to  acquire,  or  to 
counterfeit,   the  Gift  of  Tongues.     The  Voice 
and  Appearance  from  Heaven,  had  drawn  toge- 
ther a  great  Multitude,  fome  Thou/ands  of  People, 
amongfl  whom  were  devout  Men  come  from  all 
Parts  of  the  World,  who  fpoke  and  underftood 
feveral  different  Languages:    Thefe  eve^y  Muk 
beard  them  /peak  in  their  own  'Tongue,  wherein  they 
were  born.     They  could  not  but  know  their  own 
native  Tongue ;  nor  was  it  pofTible  to  impofe  on 
any  Man,  much  lefs  on  fuch  a  Multitude,  in  fuch 
a  Point.     We  read  indeed,  that  fome  mocked,  and 
[aid,  thefe  Men  are  full  of  new  fVine :     Nor  was  it 

'  Adls  ir.  13. 

unnatural 


414  APPENDIX. 

unnatural  for  ignorant  and  prejudiced  Perfons, 
who  knew  only  their  own  Language,  to  entertain 
fuch  an  Imagination  ;  but  they  hereby  fhewed  only 
their  own  Ignorance.  The  Teflimony  of  devout 
Men  out  of  every  Nation  under  Heaven^  and  tlie  won- 
derful Effe6t  which  this  Event  had  upon  the  Minds 
of  fo  many,  is  fufhcient  to  eftablifh  beyond  Con- 
tradition  the  Reality  of  the  Miracle.  Befides,  it 
was  not  only  on  this  particular  Occafion,  nor  on 
the  Apoftles  alone,  that  this  Gift  of  Tongues  was 
conferred.  The  Apoftles  not  only  enjoyed  this 
Gift  themfelves,  but  communicated  it  to  others 
alfo:  '  Si,  Peter  aflfured  his  Audience,  that  if  they 
would  repent,  and  be  baptizedy  they  alfo  fliould 
receive  the  Gift  of  the  Holy  Ghofi :  ^  And  we  find 
that  all  Chriflians  were  filled  with  the  Holy  Ghofi,  and 

Jpake  the  Word  of  God  with  Boldnejs,  Miraculous 
Gifts  therefore  were  then  conferred  on  allj  and  this 
particular  Gift  of  Tongues,  we  may  reafonably  fup- 
pole,  was  conferred  on  many  j  '  for  we  read,  that 
when  St.  Teter  preached  the  Gofpel  to  Cornelius, 
the  Holy  Ghofi  fell  on  all  them  which  heard  the  Word, 
»  as  it  did  on  the  Jpofiles  at  the  Beginning  ;  and  they 

Jpake  with  'Tongues,  and  magnified  God.  And  again, 
»  when  St.  Paul  baptized,  and  laid  his  Hands  on 
certain  Difciples  of  St.  John,  the  Holy  Ghoft  came  of^ 

•Aftaii.  38.         «iv.  31.  "X.  44,  &c.  '^  xi.  15. 

*  xix.  I,  ^c. 

tbanf 


APPENDIX.  415 

thenty  and  they  /pake  with  Tongues ,  and  prophefied, 
y  Laftly,  St.  Paul,  in  his  firft  Epiflle  to  the  Co- 
rinthianSy  fpeaks  of  the  Gift  of  Tongues,  as  be- 
llowed  on   feveral   at   Corinth,    and   gives   them 
Dire6tions   about   the   Ufe   of  it,    and    cautions 
them   againft  the  Abufe  of  it.     Here  again  there 
could  be  no  Room   for  Fraud,    or  P^nthufiafm. 
If  we   could  fuppofe  the  Apojlles   themfelves   to 
have  antecedently  learnt  the  different  Languages 
which  they  fpoke,  they  could  not  have  inftanta- 
neoufly  conveyed  this  Knowledge  to  others ;  nor 
is  it  pofTible  for  Perfons  to  fancy  themfelves  pof- 
felled  of  fuch  a  Gift ;  or,  if  it  were,  their  Madnefs 
mufl  be  evident  to  every  one  elfe.     Laftly,  there 
is  no  Reafon  to  fufped  that  the  Scripture  h.uh 
given  us  a  falfe  Account  of  this  Fad.     St.  Luke 
wrote  his  Adls  of  the  Apoftles  foon  after  this  Ef- 
fufion  of  the  Holy  GhoJ},  probably  in  about  thirty 
Years :     He   fpecifies   Time  and   Place,  fpeak- 
ing  of  it  as   a   notorious  Fa6t,  wrought   before 
Multitudes  of  People,    and   tells    us  that   three 
Thoufand  Souls  were  at  once  converted  by  this 
Miracle.     The  Truth  or  Falfliood  of  thefe  Parti- 
culars muft,  at  the  Time  when  he  wrote,   have 
been  commonly  known  ;  and,   if  he  had  fdfified, 
the  Jezrjs  eafily  might,  and  certainly  would  have 
C9nvided  him  of  FaHliood;  nor  could  his  Hiftory 

y  I  Cor.  XIV. 

ever 


4i6  APPENDIX. 

ever  after  have  gained  any  Credit  in  the  World. 
Again,  St.  Pauly  (as  was  before  obferved),  in  an 
Epiftle  'addrefled  to  the  whole  Church  of  Corinth, 
«  tells  them  that  he  himfelf  /pake  with  Tongues, 
and  that  feveral  amongft  them  had  the  fame  Gift. 
*  Now,  if  the  Corinthians  knew  that  they  had  no 
fiich  Gift  amongft  them,  (and  they  could  not  but 
know  whether  they  had  it,  or  not),  they  muft  have 
regarded  the  Author  of  this  Epiftle  as  a  Man  out 
of  his  Senfes,  inftead  of  revering  him  as  an  Jpojlle 
cf  God, 

^  While  the  People  ftood  amazed  at  this  extra- 
ordinary Miracle,  and  doubted  what  was  the  De- 
fio-n  and  Tendency  of  it,  St.  Peter  ftood  up  with  the 
other  eleven  Apoftles,  and  began  with  obviating  the 
Calumny  which  fome  had  raifed,  who  imagined 
what  had  happened  to  be  the  Effed  oiBrunkenneJs. 
«  It  was  ufual  among  the  Jews  on  Feftival  Days  to 
faft,  and  neither  eat  nor  drink,  till  after  the  Time 
of  Service  in  the  Temple,  which  was  at  the  third 
Hour ;  and  therefore  St.  Peter  argues,  that  it  was 
unreafonable  at  fuch  a  Time  to  accufe  them  of 
Drunkenncfs.  But  this,  he  goes  on  to  tell  them, 
was  that  which  ivasjpoken  by  the  Prophet  Joel,  '^  who 
had  prophefied  of  a  wonderful  Effufion  of  God's 
Spirit  in  the  latter  Days  upon  all  Fleftj. 

»  I  Cor.  xiv.  I  8.  *  Sec  Ld.  Littelton\  Obfervations  on  the 
Converfion  of  St.  Puul,  p.  92,  5.C.  "  Ads  ii.  12,  &c.  ^  See 
Croiius,  Hammond,  Jojlfh.  tic  Vit.  fua  S.  54.     «*  Joel  ii.  28,  &c. 

But 


APPENDIX.  417 

But  what  is  moft  obfervable  in  this  Speech  of 
St.  Peter  is  the  Boldnefs  and  Openncfs  with  which 
he  aflerted,  that  Jefus  was  the  Chrijl,  and  bore  IFit- 
nejs  to  his  Refurre^ion.    Thefe  Apoftlcs,  when  their 
Mafter  was  apprehended,   had  Mforfaken  bim^  and 
fled :  St.  Peter  indeed  ventured  to  folloiv  him  afar 
off;  but  he  loon  after  fhamcfully  denied  him.    Ic 
was  with  great  Difficulty  that  they  were  perlliaded 
to  believe  his  Refurredion  ;  and  juit  before  his  Af- 
cenfion,  we  find  them  expetling  the  Kingdom  to  he  re- 
ftored  to  Jfrael.    But  now  we  find  at  once  a  Hidden 
Change  wrought  in  them  :  St.  Peter,  in  the  Name 
of  the  reil,  thus  befpeaks  the  Jews  —  ^  Te  Men  of 
Jfrael^  hear  thefe  ll^ords  j  Jefus  of  Nazareth,  a  Man 
approved  of  God  among  you  by  Miracles,  and  IVonders^ 
and  Signs,  which  God  did  by  him  in  the  Midjl  of  you^ 
as  ye  your  [elves  alfo  know  ^  him,  being  delivered  by  the 
determinate  Counfel,  and  Fore-Knowledge  of  God,  ye 
have  taken,  and  by  wicked  Hands  have  crucified  and 
Jlain,    And  thus  he  concludes  his  Speech  —  ^  'There- 
fore let  all  the  Houfe  of  Ifrael  know  ajj'uredly,  that  God 
hath  made  that  fame  Jefus,  whom  ye  have  crucified,  both 
Lord  and  Chrift,    Jefus,  as  we   have  leen,  preach- 
ed the  Gofpel  of  the  Kingdom  of  God  with  great 
Caution  and  Referve:  He  never  could  be  prevailed 
upon  openly  and  publickly  to  declare  himlclf  the 
Chrift ;  and  fcarcely  ever  to  his  own  Difciples  did  he 

•  Aas  ]i.  22,  $iC.  f  ii.  36. 

D  d  declare 


4i8  APPENDIX. 

declare  this  Truth  in  plain  and  pofitive  Terms. 
We  have  feen  the  Reafons  why  he  a<5led  with  fuch 
Caution :  Thofe  Reafons  now  ceafing,  his  Apoftles 
immediately,  with  all  Opennefs  and  Freedom,  de- 
clared that  Jefus  was  both  Lord  and  Chrift^  which 
is  a  fufficient  Anfwer  to  all  Objedtions  on  this 
Head. 

Confider  we  the  Place,  and  Time,  and  Perfons 
before  whom  this  Declaration  was  made.  At  Je- 
rufakffi^  at  the  Time  of  a  publick  Fellival,  before 
feveral  Thoufands,  before  a  promifcuous  Multitude 
of  Jews,  and  Perfons  aflembled  from  every  Nation 
under  Heaven,  did  they  declare  that  Jefus  was  the 
Chrifi,  Without  any  Regard  to  the  i^^rejud ices  of 
the  Jews,  in  dire6t  Contradiction  to  all  their  prevail- 
ing Opinions,  did  they  confidently  aver,  that  Jefus 
of  Nazareth,  (^a  City  and  Country  from  whence 
they  expeded  no  good  thing),  that  fame  Jefus,  whom 
they  had  crucijied,  and  put  to  a  Death  thought  ig- 
nominious and  accurfed,  was  both  Lord  and  Chrift  : 
And  for  the  Truth  of  this  they  appealed  to  their 
own  Experience,  and  Knowledge  of  his  Miracles — 
Jefus  of  Nazareth,  a  Man  approved  cf  God  among 
you  by  Miracles,  and  IVonders,  and  Signs,  which  God 
did  by  him  in  the  Midfl  of  you,  as  ye  yourfelves  alfo 
know.  Here  could  be  no  Room  for  Fraud,  or  De- 
lufion  :    The  Jeivs  could  not  but  know  whether 

•  Joh.  i.  46. 

fuch 


APPENDIX.  419 

iurh  Miracles  had  been  wrought  amongft  them,  or 
not.  If  no  fuch  Miracles  had  been  wrouf^ht,  the 
Apojlles  furely  could  have  made  no  Converts  by  an 
impudent  Aflertion  of  a  notorious  Falfhood  :  And, 
if  thefe  Miracles  were  really  wrought,  it  follows 
that  Jefus  was,  what  St.  Peter  taught  him  to  be, 
bcth  Lord  and  Chrift, 

Laftly,  St.  Peter  here,  in  the  Name  of  all  the 
Apoftles^  bears  Witnefs  to  our  Lord's  Refurre^ion, 
^  He  proves,  from  a  Faflage  in  the  Old  Teftament, 
that  Chrift  was  to  rife  again ;  and  that  Jefus  really 
did  rife  from  the  Dead,  he  proves  by  the  Teftimony 
of  himfelf,  and  the  other  Apoftles  —  This  Jefus  hath 
God  raifed  up^  whereof  we  all  are  JVitneffes.  It  was 
now  fcarcely  above  feven  Weeks  fmce  our  Lord  was 
crucified  : '  He  was  looked  upon  by  the  chief  Priefts 
and  Rulers  as  a  dangerous  Deceiver ^  ^  one  who  per- 
verted  the  People :  They  had  received  many  per- 
fonal  Affronts  from  him  •,  they  found  their  Credit 
and  Authority  attacked,  and  thought  their  Reli- 
gion and  Law  in  Danger ;  ^  and  were  afraid  that 
his  Pretenfions  would  provoke  the  Romans  to  take 
away  both  their  Place  and  Nation.  Now  here  are 
twelve  Men,  who  appear  in  a  few  Weeks  a/'ter, 
and  with  the  greateft  Confidence  teftify  publickly 
in  the  Temple,  at  a  folemn  P'ellival,  before  Thou- 

^  A^8  ii.  25,  &c.         '  Matt,  xxvii.  63.  *=  Luk.  xxiii. 

2,  14.         '  Joh.  xi.  48. 

D  d  2  li^nds 


420  APPENDIX. 

fands  of  People,  that  this  Jeftis  was  rifen  again. 
What  think  you  mull  have  been  the  Confequence, 
if  this  had  been  known,  or  fufpedled,  to  be  a  Falf- 
hood  ?  Would  not  thefe  chief  Priefts  and  Ruleri 
have  made  immediate  Enquiry  into  it  ?  And  had 
they  not  all  poflible  Means,  and  Opportunity,  of 
difcovering  the  Truth  ?  Was  it  not  eafy  to  enquire 
what  was  become  of  the  dead  Body  ?  If  it  had 
been  fraudulently  conveyed  away,  they  doubtlefs 
would  have  enquired,  and  never  defifted  from  their 
Enquiry,  till  they  had  difcovered  who  had  fecreted 
it,  and  what  was  become  of  it.  Had  there  been 
any  Fraud  in  the  Cafe,  not  only  the  Apoftles^  but 
the  Women^  and  feveral  others  muft  have  been 
privy  to  it.  The  Jews  wanted  neither  Force  to 
compel,  nor  Motives  of  Interell  to  bribe,  fome  out 
of  ^o  great  a  Number  to  confefs  the  Truth.  A  Se- 
cret truftcd  to  lo  many,  moll  of  them  Perfons  of 
low  Birth  and  Education,  could  never  have  efcaped 
Difcovery.  "^^bcl  chief  Priejls  and  Pbarifees  took 
Care  to  Jet  a  Watch  over  the  Sepulchre^  and  to  feal  the 
Stone ^  and  make  all  things  as  jure  as  they  could,  "  Thefe 
Precautions  proving  fruitlefs,  they  had  fet  about  a 
Story,  that  his  Difciples  had  come  by  Nighty  andjlolen 
the  Body  away,  while  the  Guards  Jlept ;  but  yet  they 
neither  puniflied  thefe  Guards,  nor  made  any  Search 
after  the  Body,  nor  any  Enquiry  after  thefe  Difci' 

•"  Matt,  xxvii.  65,5:c.  ■  Matt,  xjcviii.  1 1»  &c. 

fks. 


APPENDIX. 

pks^  till  they  themfelves  openly  appeared,  arfd  de- 
clared before  all  the  People,  that  Jefus  was  rifen 
from  the  Bead,  How  they  behaved  afterwards  we 
fhall  foon  fee. 

Another  Queftion,  which  naturally  occurs  here, 
is,  what  could  move  the  Apoftks  to  make  this  pub- 
lick  Declaration.  Great  Expectations  they  had 
from  their  Mafter,  becaufe  they  believed  him  to 
be  the  Meffiah :  But  his  Death  mufl  have  put  an 
End  to  all  thefe  Expedations.  What  then  could 
embolden  them  thus  confidently  to  declare  that  he 
was  rifen,  and  that  they  had  feen,  and  heard  him  ? 
They  could  not  but  know,  whether  they  had  feen, 
and  heard  him,  or  not :  And  if  they  had  not,  what 
Motive  could  induce  them  thus  confidently  to  af- 
firm, and  thus  refolutely  to  perfift  in  affirming, 
what  every  one  of  them  knew  to  be  falfe  ?  How 
could  they  hope  to  perfuade  their  Countrymen, 
that  this  very  Perfon,  whom  they  had  crucified^  and 
whom  they  themfelves  knew  to  be  flill  among  the 
Dead,  was  Lord  and  Chrijl  ?  What  could  they  cx- 
pe6l  from  fuch  an  ill-concerted  Impolture  but  uni- 
verfal  Contempt,  and  exemplary  PuniOiment  ? 
Again,  had  the  Apoftles  been  capable  of  contriving 
fuch  an  Impofture,  they  would  furely  have  carried 
it  on  with  more  Art  and  Policy  :  They  would  have 
whifpered  the  thing  at  firll  privately  among  their 
Friends  and  Adherents,  before  fuch  only  as  were 
willing  to  give  Credit  to  it,  and  eafy  to  be  im- 
D  d  3  pofed 


421 


422  APPENDIX. 

pofed  upon  :  They  would  not  have  declared  it 
publickly,  till  the  Perfons  cliiefly  concerned  to  de- 
tect thenn  were  dead,  or  till  their  Malice  was  a  little 
cooled.  Inftead  of  this,  they  bare  Tedimony  to  our 
Lord's  Refurredion  in  fuch  a  Manner,  as  mud,  if 
their  Tellimony  had  been  falfe,  have  moil  certainly 
expofed  them  to  Detection  :  And  yet  they  met  with 
no  Contradidlion  from  their  Enemies,  and  the 
greatefl  Credit  and  Succefs  amongfl  the  People. 

°  The  prefent  Effedl  of  this  Miracle  on  the  Day 
ofPeniecoJl^  and  St.  Peter's  bold  and  fenfible  Speech, 
was  the  Converfion  of  about  three  ihoufand  Perfons, 
who  were  baptized^  and  continued  in  the  Apoftks'' 
Do5irine  and  FellowjJoip — a  plain  Proof  of  the  Rea- 
lity of  the  Miracle,  and  the  Notoriety  of  the  Facls 
alledged:  Nothing  lefs  than  the  Force  of  Truth 
could  have  had  fuch  an  Effedl.  St.  Peter  adds,  that 
the  Prcmife  was  unto  them^  and  to  their  Children^  and 
to  all  that  were  afar  off^  even  as  many  as  the  Lord  their 
Godjhould  call.  But  hov/  Came  St.  Peter  to  extend 
his  Views  to  thofe  that  were  afar  off?  p  And  fo  again 
in  his  Speech  in  the  Temple^  he  ttlls  the  Jews,  that 
they  zvere  the  Children  of  the  Prophets,  and  of  the  Co- 
venant which  God  made  with  their  Fathers,  faying  unto 
Abraham,  And  in  thy  Seed  fh all  all  the  KindrecU  of 
the  Earth  be  bleffed  •,  and  then  adds  —  Ur.io  you  fir  ft, 
God  having  raifed  up  his  Son  Jefus,  fent  him  to  blefs 

**  A<^s  ii.  37,  &c.  ^  iii.  25,  26. 

you^ 


APPENDIX.  42J 

you^  &c.     Here  again  the  Calling  of  the  Gentiks  is 
plainly  fignified.     But  I  a(k  again,  how  came  St, 
Peter  to  teach   this  Dodrine  ?    It  is  true  indeed 
that  the  Converfion  of  the  Gentiks  was  foretold  by 
the  Prophets,  and  that  our  Saviour  himfelf  plainly 
taught  thisDodbrine;  but  it  is  as  true,  that  his  Dif- 
ciples  underjlood  none  ofthefe  things,  *»  The  Jews  held 
the  Gentiles  in  great  Contempt  ^  and  appropriated 
the  Favour  of  God  to  themlelves  alone  :    And  our 
Lord's  Difciples  were  deeply  infedled  with  the  po- 
pular Error.   ^  They  expedled  to  the  lad  a  tempo- 
ral Meffiah ;  » and  even  after  our  Lord's  Refurrec- 
tion,  they  hoped  that  he  would  foon  rejiore  n?;ain  th$ 
Kingdom  to  Ifrael.    Nay,  thefe  Prejudices  continued 
afterwards  i  ^  the  Jews  were  greatly  offended,  when 
the  Go/pel  w^s  firft  preached  to  the  Gentiles-,  nor 
did  St.  Peter  himfelf  think  it  lawful  to  keep  Com- 
pany with  thofe  of  another  Nation,  till  he  was  firll 
by  a  Vifion,  and  particular  Revelation,  commanded 
fo  to  do.     How  then  came  this  Apojlle  here  to  ac- 
quaint the  Jews,  that   the  Promife  was  not  only  ta 
them,  and  to  their  Children,  hut  to  all  that  were  afar 
off?  Is  it  not  plain  that  he  fpake  this,  not  of  liim- 
felf,  but  as  he  was  moved  by  the  Holy  Gboft  ?  Such 
Dodtrine,   as  it  was  unlikely  to   come   from  tha 

*»  Sec  Ads  X.  28.     xi.  3.         '  Sec  Luk.  xir.  1 1.     zxii.  24, 
Matt.  XX.  20,  w^c.         •  Ads  1,6.         *  Atb  x.  xi. 

D  d  4  Mouth 


424  APPENDIX. 

Mouth  of  a  Jew^   fo  was  it  no  way  palatable,  or 
agreeable  to  thofe  who  heard  him. 

"  The  new  Converts,  convinced  by  the  flupen- 
doiis  Miracle,   which  they  faw  and  heard,  continued 
ftedfajily  in  the  Apoftles  Do^rine  and  Fellowfljip^  and 
in  breaking  of  Bread,   (that  is,  probably,  receiving 
the  IlolyEucharift),  and  in  Prayers.  And  Fear  came 
upon  every  Soul ;  and  many '  IFonders  and  Signs  ivere 
done  by  the  Apofiles.     And  all  that  believed  were  toge- 
ther^ and  had  all  things  common^  and  fold  their  Pof- 
fcffwns  and  Goods ^  and  parted  thejn  to  all  Men,  as  every 
Man  had  Need.  Nor  did  they  after  this  feek  Privacy, 
or  hide  themfelves  from  pubiick  Notice ;  but  daily 
frequented  the  Temple^  and  breaking  Bread  {■mi  ot-m) 
in  the  Houfe^  did  eat  their  Meat  with  Gladnefs  and 
Singlenefs  of  Heart-,  ^  that  is,  bcfides  attending  the 
pubiick  Worlhip,   they  celebrated  the   Eucharift 
among  themfelves  at  Home,  or  in  an  Moufe  allotted 

for  that  Purpofe  —  'A/rarrK  tc-,-  0:'5|',  yA\  iyoYTif  /C*p'>' 
rr{cf  oKcy  rov  ActcV  —  ""  Pvaifing  God,  andfJjeiiing  Kind- 
nefs  to  all  the  People.  And  the  Church  received 
daily  an  AccefTion  of  new  Converts. 

The  two  next  Chapters  give  us  a  remarkable 
Account  of  a  Miracle  wrought  by  St.  Pctcr^  and 

0  ACi?>  ii.  42,  t\c.  ^  Or  the  Words  may  be  interpreted, 
that,  as  they  frequented  the  pubiick  AfTemblics,  fo  they  lived 
chcail'ully  and  hofpitably  at  Home. 

'See  Mammon  J, 

St. 


APPENDIX.  425 

St.  John^  and  of  the  Behaviour  both  of  the  Apoftks^ 
^nd  of  the  "Jews^  on  this  Occanon.    y  St.  P^.Vr  and 
St.  John^  goiyig    up  togeikr  into  the  Temple^  at  the 
Hour  of  Prayer,  found  there  at  tke  Gate  a  Man,  who 
had  been  lame  from  his  Mother's  IVomh.     He  ajfdug 
Alms    of  them,  Peter  faid^  Silver  and  Gold  have  I 
none  ;  but  fiich  as  1  have  give  I  thee :   In  the  Name  of 
Jefus  Chrift  of  Nazareth,  rife  up  and  zva/k.     And  he 
took  him  by  the  Right  Hand,  a?id  lifted  him  up :  And 
immediately  his  Feet  and  Ancle-Boiies  received  Strength, 
And  be  leaping  up,  flood  and  zvalked,  and  entered  voith 
them  into  the  Temple,  ivalking,  and  leaping,  and  praif 
ing  God,     This  was  moft  certainly  a  notable  and 
undoubted  Miracle.     ^  This  Man  was  above  forty 
l^ears  old,  and  had  been  lame  from  his  Mother'' s  H'omb, 
He  was  laid  daily  at  the  Gate  of  the  Ttuipk  •,  he  and 
his  Condition  could  not  but   be  well  known  to  all 
who  frequented  the  Temple :    They  had  feen  him 
for  fome  Tunc  lame  and  impotent  -,  and  thty  now  all 
faw  h'u'n,  Jlnnding  upright,  walking,  and  leaping,  pro- 
claiming aloud  his  Cure,  and  praifing  God,     *  No 
Art  of  Man  could  rellore  fuch  an  one  to  the  life  of 
his  Limbs  mllantly,  only  by  a  Touch,  orfpeai^ing 
a  Word.    It  could  not  be  the  Effed  of  any  Fancy, 
or  ftrong  Imagination  :    No  Force  of  Imagination 
could  enable  a  Man  lame  from  his  Mother's  IVo'hby 

y  Aifts  iii.  I.         ^  iv,  22.         •*  Sec  Dr, Dou^Iat'j  Ciiicrion, 
p.  250,  &c. 

and 


426  APPENDIX. 

and  labouring  under  fome  original  Defefb  in  his 
Limbs,  inftantly  to  Jland  upright^  walk^  and  leap. 
Nor  did  this  Man  apply  to  the  Apoftles  for  a  Cure, 
or  know,  or  imagine,  when  he  was  laid  at  the  Gate 
of  the  Temple,  that  they  made  any  Pretenfions  to 
the  Power  of  Healing.     He  was  brought  there  to 
ajk  Alms  of  them  that  entered  into  the  Temple :    He 
begged  an  Alms  of  Peter  and  John^  and  expe'fled  to 
receive  fome  Money  of  them  :  To  be  reftored  to 
the  Ufe  of  his  Limbs  was  what  lie  neither  afked, 
nor   expeded  •,    and    therefore  there  could  be  no 
ImprefTion  made  on  his  Mind,  which  could  contri- 
bute any  thing  to  the  Relief  received.     This  Cure 
was  wrought  publickly,  in  the  Temple^  at  the  Hour 
of  Prayer^  before  all  the  People,  who  attended  the 
Service  of  God  there  •,  and  they  ivere  all  filled  zvith 
I'Vonder  and  Amazement  at  that  which  had  happened 
unto  him,     Laftly,  This    Miracle  the  Apoftles   per- 
formed in  the  Name  of  Jcfus  Chrift  of  Nazareth^ 
and  purpofely  in  Arteftation  of  his  Religion,  and 
to   induce   Men  to   believe   in    his   Name.     Our 
Blejfed   Saviour  wrought  his  Miracles  in   his  own 
Name,   and   by  his  ov/n  Power  :    But  his  Apoftles 
wrought  all  their  Miracles,   not  in  their  own,  but 
in  his  Name.    They  fought  not  their  own  Honour, 
nor  claimed  to  themfelves  any   Merit  from  their 
wonderful  Works  —  ^  2'e  Men  of  Ifrael^  (faid  St. 

^  Ads  iii.  12,  5lC. 

Peter) 


APPENDIX.  427 

Peter)  why  marvel  ye  at  this?  Or  ivhy  look  ye  fo  ear- 
nejily  on  us^  as  though  by  cur  own  Pciver  or  Holincfs 
we  had  made  this  Man  to  walk  ?  I'he  God  of  Ai^ra- 
ham^  and  of  Ifaac^  and  of  Jacob,  the  God  of  our  Fa- 
thers hath  glorified  his  Son  Jefus  j  whom  ye  delivered 
up,  and  denied  him  in  the  Prefence  of  Pilate,  when  he 
was  determined  to  let  him  go.  But  ye  denied  the  Holy 
One,  and  the  Jufl,  and  defired  a  Murderer  to  be  granted 
unto  you.,  and  killed  the  Prince  of  Life,  whom  God  hath 
raifed  from  the  Bead ;  whereof  we  are  H^itneffes,  And 
his  Name,  through  Faith  in  his  Name,  hath  made  this 
Man  flrong,  whom  ye  fee  and  know :  &c.  St.  Pe- 
ter proceeds  to  exhort  them  to  repent,  and  be  con- 
verted,  and  to  believe  in  Chrijl,  who  was  foretold 
by  Mofis,  and  all  the  Prophets,  and  tells  them  that 
they  were  the  Children  of  the  Prophets,  and  of  the  Co^ 
venant,  ivhich  God  made  with  their  Fathers,  faying 
unto  Abraham,  And  in  thy  Seed  fJjall  all  the  Kindreds 
of  the  Earth  he  blefj'cd. 

In  this  Speech  oi  St.  Peter  we  may  remark  his 
Humility,  in  attributing  nothing  to  his  own  Power, 
or  Holinefs ;  the  Boldncfs  and  Conlidence,  with 
which  he  preached  Jefus,  and  bore  Witneis  to  his 
Refurre(5lion  -,  the  Freedom  witii  whicl*  he  ceniures 
the  Jews  and  their  Rulers — 2"^'  denied  the  Holy  One, 
and  the  Jujl,  and  defired  a  Murderer  to  be  granted  unto 
you,  and  killed  the  Prince  of  Life.  And  Lallly,  wc 
may  obierve,  the  won.^erful  Effedl  wliich  this  Mi- 
racle, and  this  Speech  had   upon  the  People  — 

Many 


428  APPENDIX. 

Many  of  thera  which  heard  the  J  Ford  believed ^  and  the 
Number  of  the  Men  --xas  about  five  thoufand.  This  is 
a  prodigious  Number,  efpecially  if  we  confidcr  that 
thcfe  were  only  iuch  as  were  baptized^  and  made 
ProfefTion  of  the  Chriftian  laith.  The  People  in 
general  magnified  the  Apnftles,  and  all  Men  glorified 
God  for  that  zvhich  wets  done  \  and  no  lefs  than  five 
thoufand  adually  embraced  the  Chriftian  Faith^  and 
wtvt  baptized  into  the  ProfelTion  of  it,  and  continued 
in  the  Apoftles''  Do5frine  and  Fello-Jifhip, 

The  Opennefs  and  Freedom,  with  which  the 
Apoftles  preached  the  Refurre5fion  of  Jefus^  and  the 
great  Succefs  which  their  Dodrine  met  with, 
alarmed  the  chief  Priejls  and  Rulers^  who  had  fo 
lately  put  Jefus  to  Death.  They  could  not  but 
have  heard  of  the  wonderful  Miracle  on  the  Bay 
of  Pentecoft^  and  of  the  Witnefs  then  given  by  the 
Apoftles  to  our  Lord's  Refnrre'clion\  but  they  took 
no  Notice  of  them  till  they  appeared  publickly  in 
the  Temple-.  They  then  began  to  take  th*  Alarm. 
The  Captain  of  the  T'enipk  might  fear  a  Tumult: 
The  Sadducees  found  their  favourite  Dodrincs  cal- 
led in  Queftion  •,  they  zvere  grieved  that  they  taught 
the  People,  and  preached  through  Jefus  the  Rcfurrec- 
tion  from  the  Dead :  The  ihicf  Priefts  and  Rulers  faw 
their  Credit,  and  Intcrcfts  at  Stake-,  and  their  Re- 
ligion, and  Government  in  Danger.  But  what 
Metliods  did  they  take  ?  Thry  laid  Hands  on  thenty 
and  put  them  in  Hold,  But  the  Truth  of  the  Mira- 
cle 


APPENDIX.  429 

cle,  they  did  not,  and  could  not  qucftion.  The 
thing  was  done  publickly^.  The  Man,  on  whom 
this  Miracle  was  wrought,  was  not  Tccreted,  or  con- 
veyed away  •,  nor  did  he  avoid  their  Scrutiny. 
"^  They  faw  the  Man  which  was  healed 7?^;a/;w^  with 
thefn^  and  could  fay  jtothing  againft  it.  That  a  notable 
Miracle  had  been  done  by  the  Apojlles  was  manifeft  to 
all  them  that  dwelt  in  Jeritfakm^  and  they  could  not 
deny  it.  **  They  therefore,  having  convened  Peter 
and  John  before  them,  afked  them  by  what  Power ^ 
or  by  what  JSa?ne  they  had  done  this.  They  anfwered 
them  with  fuch  a  Boldnefs  and  Confidence,  as  nothing 
but  Truth  could  infpire.  Then  Peter^  filled  with  the 
Holy  Ghoft^  f aid  unto  them^  7'e  Rulers  of  the  People^  and 
Elders  of  Ifrael.,  if  we  this  Day  be  examined  of  the  good 
Deed  done  to  the  impotent  Man^  by  zvhat  Means  he  is 
7nade  whole -^  be  it  known  unto  you  all,  and  to  all  the  Peo- 
ple of  Ifraely  that  by  the  Name  of  Jefus  Chrifl  of  Naza- 
reth^ whom  ye  crucified^  whom  God  raifedfrom  the  Dead^ 
even  by  him  doth  this  Man  fiand  here  before  you  whole. 
This  is  the  Stone^  which  was  fet  at  nought  of  you 
Builders,  which  is  become  the  Head  of  the  Corner,  Nei- 
ther is  there  Salvation  in  any  other  -,  for  there  is  none 
other  Name  under  Heaven  given  among  Men,  whereby 
we  mufl  befaved.  Oblcrve  we  iierc  again  how  freely 
thefe  Apofiles  combated  all  the  Prejudices,  and  Prc- 
pollcliions  of  thele  chief  Priefls,  and  Rulers :  Ihcy 

'■  A6ii  iv.  14,  1 0.  *'  iv.  5,  It. 

preaclicd 


430  APPENDIX. 

preached  unto  them  J  ejus  of  Nazareth^  whom  they 
crucified.  Him  they  openly  averred  to  be  the  Chrifi^ 
and  that  God  had  raifed  him  from  the  Dead^  and  that 
there  is  no  Salvation  in  any  other.  The  Rulers  were 
amazed  at  the  Boldnefs^  and  Spirit  with  which  they 
fpoke.  They  took  Knowledge  of  them,  that  they  had 
been  with  Jefus  •,  they  knew  that  they  were  unlearned 
and  ignorant  Men ^  by  Birth  and  Education  unquali- 
fied to  ad:  and  i'peak  in  this  Manner.  They  could 
not  deny  the  Truth  of  the  Miracle  •,  and  therefore 
they  contented  thcmfelves  with  threatening  them^  and 
co7nmanding  them  not  to  fpeak  at  all,  nor  teach  in  the 
Name  of  Jefus,  The  Apoflles  anfwered  them  with 
great  Boldnefs — Whether  it  be  right  in  the  Sight  of 
God  to  hearken  unto  you  more  than  unto  God,  judge  ye. 
For  we  cannot  hut  fpeak  the  Things  which  we  have  feen 
and  heard.  And  yet,  notwithstanding  this  bold  and 
refolute  Anfwer,  they  only  farther  threatened  them, 
and  let  them  go,  finding  nothing  how  they  might  pu- 
nifh  them,  hecaufe  of  the  People  -,  for  all  Men  glorified 
God  for  that  which  was  done.  Had  there  been  any 
Fraud,  or  Collufion  in  this  Affair,  it  mull  have 
been  eafy  to  have  difcovered  it.  Had  this  Man 
never  been  lame,  or  had  no  real  Cure  been  wrought 
on  him,  thefe  Chief  Pricfls  and  Rulers  might  have 
eafily  manifefted  this  to  the  Convicflion  of  all 
Mankind  :  But  their  whole  Procedure  on  this  Oc- 
cafjon  carries  with  it  the  plained  Tokens  of  Self- 
Conviction. 

Nor 


APPENDIX.  431 

Nor  was  this  Cure  of  the  lame  Man  only  a  no- 
torious Miracle ;  but  it  was  wrought  in  Attefta- 
tion  of  another  Matter  of  Fad,  our  Lord's  Refurrec- 
lion.    The  Perfons  before  whom   Pefer  and   John 
were  convened,  y^QXQ  Annas  and  Caiaphas^  and  the 
Elders  and  Rulers  of  the  People,  the  very  Perfons 
who  had  perfecuted  Jefus  to  Deatli  \  and  who  had 
fo  carefully  guarded  againft  all  Fraud  with  regard 
to  the  Dead  Body,  and  who  had  let  about  a  Story, 
that  his  Difciples  came  hy  Nighty  and  ftole  the  Body 
away,     Thefe  very   Perfons  had  now  two  of  thefe 
very  Difciples  before  them,  who  were  fuppofed  to 
have  been  principally   concerned    in   this  Theft; 
and  yet  we  find  no  Charge  laid  againll  them,  nor 
any  Enquiry  made  what  was  become  of  the  Dead 
Body  :  Nay,  tliey  confidently  averred  to  the  Face 
of  thefe  chief  Priefls  and  Elders^  that  God  had  raifed 
this  JefuSy  whom  they  had  crucified^  from  the  Dead ; 
and  that  they  were  his  IVitneffes  of  thefe  things  i  and 
that  they  fpoke  the  things  which  they  had  feen  and 
heard.     Did  not  every  Motive  of  Intereft,  Honour, 
Confcicnce,    and    Religion,   prompt    thefe    Rulers 
to  make  the  llrideft   Scrutiny   into  tliis    Affair  ? 
Did  not  the  lame  Principle,  which  urged  them   to 
put  fefus  to  Death,  urge  them  alio  to  prevent  the 
Belief  of  his  RefurretliQn'f      Did  not  the  fame  Rca- 
fons,  which   moved  thcrn  fo  carefully  to  prevent 
any  Fraud  in  this  Matter,  move  them  alfj  to  uc- 

rcct 


432  APPENDIX. 

te6t  it  ?      Did  nOt  this  bold  AfTercion  of  tiicfe  Dif- 
ciples  provoke,    and  neceffitate  them  to  make  all 
poflible  Enquiry  into  the  Truth  ?    Why  then  was 
no  Search  made,  no  Qiiellions  afked  on  this  Sub- 
jed  ?    Was  it  not  natural  to  aflv  what  was  become 
of  the  Body  of  7<?/"«/ ?  Where  he  had  appeared,  and 
who  had  (t^n.  him  after  he  was  rifen  ?     And  would 
not  kich  Queftions,    if  properly  purlued   fo  foon 
after  the  fuppofed  Fa6t,   have  certainly  led  to  the 
Difcovery  of  the  Fraud,  if  there  had  been  any  ? 
if  thefc  chief  Pr lefts  had  had  any  Reafon  to  believe, 
or  fufpedl,  that  the  Body  of  Jefu^  had  been  frau- 
dulently conveyed    away,     they   would   doubtlefs 
have  kept  thde  Difciples  in  Hold,  and  obliged  them 
to  difcover  their  Accomplices.     Nor  were  they  in- 
deed far  off.     All  the  (wehe  Apoftles^  befides  fe- 
veral  others,  who  had  companied  with  Jefn^^  were 
then  at  Jerufalem^  and  daily  frequented  tire  Temple y 
•  and  had  juft   before  joined  in  bearing  Witnefs 
pubiickly  to  the  fame  Fad.     Thcfe  then  the  chief 
Priefts  would  have  laid  hold  on,  and  feparately  in- 
terrogated tli'jm :   And  doubtlefs  among  fo  many, 
fomc  one  at  leall  miglit  have  been  prevailed  on  to 
confefs  an  impudent,   and   unprofitable  Fallliood. 
If  this  could  not  liavc  been  done,  yet  the  mod  art- 
ful Men,  mucli  lels  Perfons  of  fuch  low  Birth  and 
Educacion,  could  never  have  (o  framed  their  Story, 


"=  Ads  ii.  32. 

but 


APPENDIX.  433 

but  that  in  fome  Particular  they  mufl  iiave  contra- 
didled  one  another,  or  faultered  in  feme  Circum- 
flances,  which  would  have  betrayed  them.  But, 
inflead  of  making  thefe  necefTary  Enquiries,  Annas 
and  Caiapbas  were  contented  only  to  threaten  them, 
and  let  them  go  j  a  Procedure,  which  can  be  ac- 
counted for  only  from  a  fecret  Self-Conviftion,  or 
at  lead  a  ftrong  Sufpicion,  and  Fear,  that  the  Fad 
was  true. 

f  It  is  faid  indeed,  that  they  could  not  potijh 
them,  hecauje  of  the  People.  But  did  this  Fear  of 
the  People  hinder  them  from  making  a  proper 
and  ilri6l  Enquiry  ?  Such  an  Enquiry,  made  im- 
mediately upon  the  Spot,  could  not  but  have 
ended  in  their  Detection  i  and  this,  as  it  was  the 
mod  obvious,  fo  would  it  have  been  the  moll  ef- 
fectual Means  of  undeceiving  the  People.  Befidcs, 
I  would  afk  how  the  People  came  to  be  fo  engaged 
in  favour  of  this  new  Do6lrine  ?  The  chief  Priefis 
could  not  only  with  Safety  put  Jefus  to  Death,  but 
could  prevail  with  the  People  to  join  with  them 
in  their  Cries  againll  him.  What  was  it  then 
whicn  occafioned  this  great  and  fuddca  Cliange  ? 
One  might  have  expeded  juft  the  R'-verfe.  The 
People  in  general  expedtd  a  temporal  Meffiah  i 
The  cruel  and  ignominious  Death  ther^-fore,  which 
"Jefus  fuffered,  muil,   in   all  human  Appearance, 

f  A6I3  iv.    21. 

E  e  liiivc 


434 


APPENDIX. 

have  put  an  End  to  all   fuch  Expeftations  from 
him,  and  muft  for  ever  have    filenced   all,  who 
might  before  have  been  engaged  in  his  Favour, 
*  and  who  trufted  that  it  had  been  he  which  J}joiild 
have  redeemed  Ifrael.     What  Caufe  then   can  be 
afligned  of  fo  flrange  an  EfFecl,  fo  diredlly  con- 
trary to  what  might  have   been   reafonably  ex- 
pedled,  unlefs  it  were  the  Force  of  the  Apoftles' 
Evidence,  and  the  Signs  and  Wonders,  which  ac^ 
companicd  their  Teftimony  ?    And  this  is  the  Ac- 
count which  the  Scripture  itfelf  gives  of  it — find- 
ing nothing  how  they  might  punijh  them^  hecauje  of  the 
People  i  for  all  Men  glorified  God  for  that  which  waf 
done. 

But  to  proceed  with  our  Hiftory.  '  The  Apof- 
tleSy  not  the  leaft  difcouraged  by  the  Threats  of 
the  chief  Priefis  and  Elders,  returned  to  their  own 
Company,  and  reported  to  them  what  had  pajfed. 
They  all  joined  in  Prayer  to  God,  acknowledging 
his  Sovereignty  and  Providence,  and  praying  for 
his  Aflillance  ;  befeeching  hnn  to  enable  them  to 
/peak  his  Word  with  all  Boldnefs,  and  to  work  Signs 
and  IVonders  in  the  Name  of  liis  holy  Child  Jefus, 
God  by  a  fenfible  Token  declared  his  Acceptance 
of  their  Prayers  :  ^he  Place  %vas  Jhaken  where  they 
-were  affemhled  together  \  and  they  were  all  filled  with 
the  Holy  Ghoft,  and  they  f pake  the  IVord  of  God  with 

s  See  Luk.  xxiv.  21.  ^  Adi  iy.  23,  &c. 

Boldnefs. 


APPENDIX.  435 

Boldnejs.  And  they  all  lived  in  a  drift  Union  of 
Heart  and  AfFeftions :  The  Rich  abounded  in 
Charity  ;  neither  was  there  any  among  them  that 
lacked:  For  as  many  as  were  pojfejfors  of  Lands,  or 
Houjesy  fold  them,  and  brought  the  :  rices  of  the  things 
that  were  fold,  and  laid  them  down  at  the  Apofiles' 
Feet ;  and  Diflrihution  was  made  unto  every  Man  ac- 
cording as  he  had  need,  Amongft  the  reft  Jofes,  a 
Levite  of  the  Ifland  of  Cyprus,  diftinguifhed  him- 
felf  by  his  Liberality  on  this  Occafion,  and  was 
therefore  furnamed  by  the  Apoflles,  Barnabas,  or 
the  Son  of  Confolation. 

^  But  Ananias  and  Sapphira  afted  more  fraudu^ 
lently :  They  fold  a  PoJfeJJion,  and  brought  only 
Part  of  the  Price  to  the  Apofiles  -,  the  reft  they  kept 
back.  But  they  could  not  deceive  the  Holy  Ghofl. 
Peter,  infpired  by  the  Spirit  of  God,  faid  unto  him, 
Ananias,  why  hath  Satan  filled  thine  Heart,  to  lie  to 
the  Holy  Ghofl,  and  to  keep  back  Part  of  the  Price  of 
the  Land?  Wlnlft  it  remained  was  it  not  thine  own  ? 
And  after  it  was  fold  was  it  not  in  thine  own  Power  ? 
Why  haft  thou  conceived  this  thing  in  thine  Heart  P 
^hou  haft  not  lied  unto  Men,  but  unto  God,  From 
hence  it  appears  that  thefe  liberal  Contributions 
were  a  Matter  of  voluntary  Bounty,  not  of  Ne- 
ceflity.  It  was  not  required  as  a  ncceiTary  Duty, 
but  recommended  as  highly  expedient  on  this  par* 

.      >  Adsv.  I,  &. 

E  c  2  ticular 


4^6  APPENDIX. 

ticular  Occafion.  Many  of  the  poorer  Sort  em- 
braced the  Go/pel -y  thefe  might  fuffer  much  Pre- 
judice by  adhering  to  it,  and  therefore  it  was  pro- 
per that  fome  Provifion  fhould  be  made  for  them. 
The  Jpoftles  themfelves  were  poor ,  and,  being 
called  to  preach  the  Gofpely  could  not  fo  well  at- 
tend to  their  worldly  Affairs.  It  became  therefore 
ihe  Rich  on  this  Occafion  to  contribute  liberally 
to  the  Support  of  thofe  who  wanted ;  and  all  good 
Chrijiians  chearfully  parted  with  their  Goods  and 
Pofleffions.  Ananias^  hearing  Peter's  juft  Rebuke, 
inflantly  fell  down^  and  gave  up  the  Ghoft,  And 
foon  after  his  Wife  Sapphira,  perfifting  in  the  fame 
Lie,  met  with  the  fame  Fate.  Here  then  we  find 
another  extraordinary  Miracle  wrought  by  St. 
Peter.  No  one  probably  was  privy  to  this  Fraud 
pf  Ananias,  but  himfelf  and  bis  Wife  Sapphira  :  St. 
Peter  therefore  fhewed  that  he  knew  the  Secrets 
of  their  Hearts,  and  had  Power  by  his  Word  to 
Lnflict  immediate  Death  on  fuch  Offenders.  This 
Miracle  was  not  indeed  performed  in  fo  publick 
a  Place  as  tlie  former ;  but  it  feems  to  have  been 
done  before  many  Witneffes.  The  Bufinefs  of 
receiving  and  diftributing  thefe  charitable  Contri- 
butions was  probably  tranfa6ted  in  their  publick 
Affemblics :  ^  Accordingly  it  is  faid  that  great 
Fear  came  —  £p'  oa)7  jt^y  {y.y.htsTUy — on  all  the  AJfembly. 

^  Ads  V.  1 1 . 

The 


APPENDIX.  437 

The  fudden  Death  of  thefe  two  Offenders  ftruck  a 
Dread  on  all  who  were  prefent,  and  alfo  upon  as 
many  as  heard  thefe  things,  '  Tlie  Apoftks  were  all 
(or  moft  of  them)  there  prefent  j  and  feveral  mud 
have  been  concerned  in  carrying  out,  and  burying 
the  Dead  Corpfes.  There  could  then  be  no  Fraud 
in  this  Matter.     Had  Peter   and  the  reft  of  the 
Apoftks  been  Impoftors,  they  would  not  have  ad- 
ventured to  put  thefe  Perfons  to  Death  ;  and  had 
they  been  mere  Enthufiafts,  they  could  not  have 
done  it  by  a  Word's  fpeaking.     If  Ananias  and 
Sapphira  had  been  put  to  Death  by  fome  wicked 
Contrivance,  and  afterwards  a  falfe  Story  fet  about, 
many  mud  have  been  concerned  to  detedl,  and  re- 
venge it.  Such  an  Attempt,  in  this  infant  State  of 
the  Church,  muft  have  ruined  their  whole  Scheme. 
Thefe  Perfons  had  furely  fome  Friends  or  Rela- 
tions, among  the  Brethren  ;  thefe  would  have  raifed 
a  great  Clamour,  and  made  a  diligent  Enquiry  how 
they  came  by  their  Deaths.    Had  there  been  any 
juft  Sufpicions  of  foul  Play,  it  muft  have  greatly 
Ihaken   the   Faith   of  their  new   Converts :    Or, 
could  they  have  had  Art  enough  to  have  hufhed 
up  the  Affair  among  their  own  People,  "^  yet  there 
were  among  the  Jews  very  fever  j  Laws  againft 
Murder :  "  And  even  in  Cafes  of  uncertain  Mur- 

^  Afts  V.  2.  »  Exod.  xxi.  12,  &c.         Lev.  xxiv.  17. 

"  Deut.  xxi.  1,^'C. 

E  e  3  der. 


438  APPENDIX. 

der^  the  ftri6teft  Search  was  to  be  made,  and  the 
greateft  Care  was  to  be  taken,  to  put  away  the 
Guilt  of  innocent  Blood  from  among  them,  Ananias 
and  Sapfhira  were  Perfons  of  fome  Subftance ;  they 
had  doubtlefs  Heirs  and  Relations,  who  were  con- 
cerned in  Intereft  and  Honour,  •  and  empowered 
by  Law,  to  avenge  their  Blood.  If  the  Hand 
of  God  had  not  oeen  notorioufly  vifible  in  the 
Death  of  thefe  unhappy  Perfons,  Complaints 
would  have  been  made  to  the  Rulers  and  El- 
ders :  Nay,  they  themfclves,  who  were  greatly 
incenfed  at  the  bold  Proceedings  of  thefe  /Jpofiles, 
and  the  great  Succefs  they  met  with,  would 
doubtlefs  have  laid  hold  of  thefe  Apoflles^  and  put 
the  Laws  in  Execution  againft  them,  if  they  had 
had  any  Shadow  of  Proof  againft  them  :  And  yet 
they  were  never  called  in  Queflion  for  this  Fa(5t, 
nor  was  it  ever  laid  to  their  Charge  either  now 
or  afterwards.  Nay,  when  foon  afterwards  they 
laid  hold  of  them,  and  would  willingly  have  put 
them  to  Death,  they  could  neither  find  this  nor 
any  other  Caufe  of  Accufation  againft  them.  In 
ihort,  this  Death  of  Ananias  and  Sapphira  was 
cither  a  Murder,  or  a  Miracle.  If  the  former,  the 
Apofiles,  in  the  prefent  Circumftances,  could  not 
pofTibly  have  efcaped  unpunifhed  :  If  the  latter, 
then   God  gave  his  Atteftation  to  the  Truth  of 

*  See  Num.  xxxv.  i6,  &c, 

their 


APPENDIX.  439 

their  Doflrlne.  This  Event  was  certainly  mod 
unfavourable,  if  the  Apoftles  defined  a  Multitude 
of  Converts,  and  a  general  Reception  of  their 
Dodlrine.  p  We  read  that  great  Fear  came  upon  as 
many  as  heard  thefe  things  :  And  that  of  the  reft  no 
Man  durft  join  him/elf  to  them.  This  Ad  of  Se- 
verity flruck  a  Terror  on  Men's  Minds :  Many 
who  would  have  been  otherwife  willing  to  join 
their  Party,  and  were  yet  unwilling  to  quit  their 
Vices,  or  part  with  their  Pofleflions,  and  were 
afraid  to  profefs  a  Religion  which  admitted  of  no 
Hypocrites.  And  this  is  one  main  Reafon  why  the 
rich  and  the  great  flood  out  againft  Conviction, 
and  would  not  embrace  a  Religion  fo  inconfiftent 
with  their  worldly  Interefts. 

^  But  notwithftanding  this  the  People  magnijied 
them.  They  made  many  real,  and  finccre  Con- 
verts ;  and  Believers  were  the  more  added  to  the 
Lord,  Multitudes  both  of  Men  and  Women.  '  The 
jipoflles  no  way  intimidated  by  the  Threatenings 
of  the  chief  Priefls  and  Rulers,  continued  to  work 
Miracles,  and  preach  the  Word,  publickly  among 
the  People.  They  appeared  openly  as  before,  in 
Solomon's  Porch,  where  the  People  and  the  Priefta 
aflembled  daily  for  the  divine  Worlhip  ;  and  per- 
formed Miracles  in  the  publick  Streets,  in  a  more 
open  and  extraordinary  Manner,  than  ever  dieir 

PAasv.  11.13.  *»  V.  u,  14.  'V.  12,  &c. 

E  e  4  Mailer 


440  APPENDIX. 

Mafter  had  done  before  them.  They  brought  forth 
the  Stck  into  the  Streets,  and  laid  them  on  Beds  and 
Couches,  that  at  the  leaft  the  Shadow  of  Peter  pajfmg 
by  might  overjhadow  Jome  of  them.  There  came  alfo 
a  Multitude  out  of  the  Cities  round  about  unto  Jeruja- 
lem,  bringing  forth  fick  Folks,  and  them  zvhich  were 
vexed  with  unclean  Spirits-,  and  they  were  healed 
every  one, 

'  Thefe  bold  Proceedings  again  provoked  the 
Indignation  of  the  High-i^rieft,  and  all  thole  that 
were  with  him.  They  were  it  feems  of  the  Se6l 
of  the  Sadducees,  '  and  could  not  bear  to  hear  their 
own  Tenets  called  in  Qi-iellion,  and  the  Dcclrine 
of  the  Refurre^ion  preached.  They  thought  alfo 
that  their  Credit  and  Intereft:  was  attacked,  "  and 
that  the  Apoftles  intended  to  bring  this  Mans  Blood 
upon  them,  and  ftir  up  the  People  againll  them  for 
fhedding  innocent  Blood,  and  putting  to  Death 
the  Holy  One,  and  the  Juji.  They  therefore  laid  Hands 
on  the  Jpoflles,  and  put  them  in  the  common  Prijon, 
But  God  fent  his  ^lgel,  who  by  Night  miracu- 
louHy  opened  the  Prijon-Boors,  and  brought  them 
forth,  and  commanded  them  to  go,  and  /peak  again 
in  the  Temple  to  the  People.  Next  Morning,  when 
the  Council  fent  for  them,  they  found  the  Prijon  put 
with  all  Safety,  and  the  Keepers  Jlanding  without  be- 
fore the  Doors,  but  no  Man  within.     The  Apoftles 

'  Afts  V.  17,  c\'C.  '  iv.  2.        "  V.  2S. 

were 


APPENDIX.  441 

were  not  there,  but  /landing  in  the  Temple,  end 
teaching  the  People.  They  fent  therefore  their 
Officers,  who  were  afraid  to  ufe  Violence,  left  the 
People  floould  have  ftcned  them.  But  the  Apcftles 
voluntarily  attended  them  'ujilhoiit  any  ViolencCy 
and  behaved  before  the  Council  with  the  fame  Con- 
fidence, and  Intrepidity,  as  before.  The  Uigh- 
Prieft  ajked  them,  faying.  Did  not  we  ftraitly  co-mmand 
you,  that  you  jhould  not  teach  in  this  Name?  And  he- 
hold,  ye  have  filled  Jerujalem  with  your  Bo^rine,  and 
intend  to  bring  this  Man's  Blood  upon  us.  'Then  Peter, 
and  the  other  Apo files,  anfwered,  and /aid,  We  ought  to 
obey  God  rather  than  Men.  The  God  of  our  Fathers 
raifed  up  Jefus,  whom  ye  fiew,  and  hanged  on  a  Tree. 
Him  hath  God  exalted  with  his  Right  Hand,  to  be  a 
Prince,  and  a  Saviour,  for  to  give  Repentance  to  If- 
rael,  and  Forgivenefs  of  Sins.  And  we  are  his  Wit- 
nejfes  of  thefe  Things  -,  and  fo  is  alfo  the  Holy  Ghofi, 
whom  God  hath  given  to  them  that  obey  him.  This 
bold  Speech,  againft  which  they  could  fay  no- 
thing, highly  exafperated  them.  At  firfl:  they  took 
Courfel  to  fiay  them.  But  one  wifer  than  the  reft, 
named  Gamaliel,  advifed  them  to  refrain  from  thefe 
Men,  and  let  them  alone.  He  obferved  rliat  others 
before  had  pretended  to  a  divine  CommilTion,  and 
that  their  Pretenfions  had  come  to  nought ,  and  he 
argued  that,  if  this  Counfel,  or  this  Work  were  of  Men, 
it  would  meet  with  no  better  Succefs,  but  chat, 
if  it  were  of  God^  it  would  be  in  vain  to  attempt  to 

overthrow 


442  APPENDIX. 

overthrow  k,  for  this  would  be  to  fight  againft  God. 
To  this  good  Advice  they  fubmitted  j  and  when 
they  had  called  the  Apofties^  and  beaten  them,  they 
commanded  that  they  jhould  not  /peak  in  the  Name  of 
J  ejus,  and  let  them  go.  ney  departed,  rejoicing  that 
they  were  counted  worthy  tojuffer  Shame  for  the  Name 
of  Chrift.  And  they  continued  to  "  teach,  and  de- 
clare the  joyful  Tidings  that  Jcfits  was  the  Chrijl 
with  the  fame  Opennefs,  and  Freedom,  as  before, 
frequenting  the  Temple  "  every  Day,  and  teaching 
the  fame  Dodlrine  in  their  Ajfemblies  "  at  Home. 

Plere  again  we  find  the  ftrongeft  Marks  of 
Sincerity  on  the  Side  of  the  Apojlles,  and  of  Self- 
Convi6i:ion  on  the  Side  of  the  Jews.  Had  the 
Apojiles  been  convicted,  or  fufpcded  of  any  Fraud, 
would  any  Man  of  common  Senfe  have  given  this 
Advice  which  Gamaliel  here  gives  ?  Or  would 
the  Council  liave  paid  the  lead  Regard  to  this  Ad- 
vice ?  The  Apojiles  infift  on  plain  Fadsj  the  Re- 
Jurrculion  of  J  ejus,  to  which  they  hear  IVitneJs  ;  and 
the  miraculous  Gifts  of  the  Holy  Ghojl  conferred 
on  thofe,  who  embraced  the  Chriftian  faith.  If 
thefc  Fa6ls  had  been  falfe,  the  Falfiiood  of  them 
might  have  been  eafily  deteded  ;  if  any  Cheat 
had  been  difcovered,  or  fufpetStcd  in  thefe  Won- 
ders, wliich  they  pretended  to  work  j  if  there  had 
been  any  reafonable  Ground  to  imagine  that  the 


Refur- 


Hfx'tfau  ^    *.<xr  01X01' 


APPENDIX. 

Refiirredion  was  a  Forgery,  Gamaliel  would  never 
have  fuppofed  that  this  Work  might  poflibly  be 
of  God,  nor  would  the  otlicrs  have  admitted  of 
fuch  a  Suppofition,  or  liftencd  to  it  with  Patience. 
— If  this  Counfelbe  of  God — the  Suppofition  implies 
at  leaft  a  Sufpicion  that  it  might  be  of  God,  which 
Sufpicion  could  never  have  taken  Place,  if  they 
had  had  any  Proof  of  Fraud  againft  the  Apofiles. 
Since  then  they  all  hearkened  to  this  Advice,  and 
difmifTed  the  Apofiles  with  only  Threats,  and  Chaf- 
tifement,  this  is  a  plain  Argument  that  they  could 
neither  prove  any  Fraud  againft  them,  nor  hoped 
to  difcover  any.  We  need  then  defire  no  other 
Proof  of  the  Truth  of  the  Chrijlian  Religion,  than 
this  plain  Narrative  of  the  Behaviour  of  the  Apof- 
iles, and  Jeivs^  on  the  firft  Publication  of  tl  e  Gof- 
pel,  contained  in  the  five  firft  Chapters  of  this 
Book.  If  we  have  here  a  f^iithful  Account  of 
thefe  Tranfadtions,  we  may  from  thence  undoubt- 
edly infer,  that  our  Religion  is  of  God. 

But  how  are  we  fure  that  we  have  here  fuch  a 
faithful  Account  ?  May  not  thefe  things  be  falfely, 
or  partially,  reprefented  ?  Let  us  then  enquire 
by  whom,  and  when,  this  Hiftory  was  written. 
^  The  Author  in  the  Beginning  refers  to  the  for- 
mer I'reatife  which  he  had  made,  and  addrefles  this 
his  fecond  Treatife  to  the  fame  Perfon.  But  this 
former  Treatife  is  the  Gofpel,  which  we  have  un- 

'  A^s  i.  I. 

dcr 


443 


44+  APPENDIX. 

der  the  Name  of  St,  Luke,  *  who  was  the  Conrt- 
panion  of  St.  Paul  in  his  Travels.  And  to  this 
St,  Luke  both  this  Go/pel,  and  this  Hiftory  of  the 
A5ls  of  the  Apftlcs  have  been  conilantly  afcribed 
from  the  Times  of  the  Apoftles  to  thefe  Days. 
^  They  are  quoted,  and  alluded  to,  by  the  mod 
ancient  Chrijlian  Writers  ;  and  looked  upon  as 
facred  Writings,  and  appealed  to  as  of  undoubted 
Authority.  The  Go/pels  were  publickly  read  in 
the  Cbrijiian  Churches  as  early  as  the  Days  of  Jujlin 
Martyr  ^^  that  is,  about  loo  Years  after  our  Lord's 
y1fce)ifion,  ^ Ireyi^us  who  flourifhed  about  A.  D.  1 80, 
affirms,  and  proves  at  large,  that  there  were  four 
Go/pels,  written  by  Matthew,  Mark,  Luke,  and 
John  :  ^  He  teftifies  that  St.  Luke  was  the  Author 
of  this  Hiftory  of  the  J/7s  of  the  Jpojiles  :  ^  He 
appeals  to  it  as  of  undoubted  Authority,  and 
makes  large  Quotations  from  it :  In  particular  he 
has  quoted  great  Part  of  thefe  five  ^firft  Chap- 
ters i  and  his  Citations  agree  in  Subflance,  and 
very  nearly  in  Words  with  our  prefent  Copies.  It 
is  therefore  certain  that  this  Hiftory  was  written 
by  St.  Luke,  and  confequently  foon  after  the  Fads 
here  recorded  are  fuppofed  to  have  happened. 
We  have  as  good,  nay  m.uch  better  Proof  of  the 

*  See  2  Cor.  viii.  18.     Col.  iv.  14.     2  Tim.  iv.  11. 
*  See  Lardncr's  Cred.  of  Gofp,  Hiil.  "^  Apol.  ii.  p.  98. 

^  Lib.  iii.  Cap,  11.  *  Ibid.  Cap,  14.  ^  Cap.  12, 

«  Cap.  12. 

Genuine- 


APPENDIX.  4^. 

Genuinenefs  of  thefe,  and  moll  other  Books  of 
rhe  New  Tejlament,  than  of  any  other  ancient  Wri- 
ting whatfoever.  And  as  this  Book  ends  with  the 
Arrival  of  St.  Paul  at  Rome^  we  may  from  thence 
probably  conclude  that  it  was  written  at,  or  foon 
after  that  Time,  that  is  ^  about  thirty  Years  after 
the  firfl:  Publication  of  the  Gojpel  here  recorded 
with  all  it's  Circumftances. 

But  how  are  we  fure  that  St.  Luke  himfelf  did 
not  falfify  ?  Might  not  he  be  prejudiced  in  favour 
of  the  Do(5lrine  he  had  embraced,  and  give  us  a 
partial  Account  of  what  paiTed  on  this  Occafion  ? 
But  his  Account  is  confirmed  by  Fa6ls.  It  is  evi- 
dent from  Hiftory  that  about  this  Time  Cbrijlia- 
nity  was  propagated  in  the  World,  and  that  it 
7nightily  grew  and  prevailed.  We  find,  in  the  Ages 
immediately  following,  Cbriftians  in  all  Parts  of 
the  then  known  World.  But  could  this  have 
polTibly  happened;,  if  the  Account  here  given 
had  been  in  the  whole,  or  in  any  material  Part  of 
it,  falfe  ?  What  induced  fuch  Numbers,  what 
induced  St.  Luke  himfelf,  to  become  a  Chriftian  f 
Let  us  confider  the  thing  a  little.  Here  is  one  of 
the  firfl  Chrijlians^  who  could  have  no  other  Mo- 
tive to  embrace  Chrifliamty,  but  only  his  Perfua- 
fion  of  the  Truth  of  it,  wlio  publiflics  an  Ac- 
count ot  a  wonderful  Miracle  wrought  before 
Multitudes  of  People  alfembled  from  every  Nation 

*"  See  L'lhcr'i  Chrontjil. 

under 


446  APPENDIX. 

Ufider  Heaven.  lie  tells  iis,  that  the  Apoftles  bore 
Witnejs  openly  to  our  Lord's  Refurre^ion  ;  tliat  they 
performed   many  Miracles   publickly,    and   were 
convened  before  the  Rulers  of  Ifraely  where  they  per- 
fifted  in  their  Teitimony  ;  that  their  Adverfaries 
though  filled  with  Indignation  could  fay  nothing  againfi 
themy  nor  deny  the  Truth  of  the  Miracles  wrought 
by  them  j  and  that  they  were  forced  at  laft  un- 
willingly to  difmifs  them.     He  names  Time,  and 
Place,    Circumflanccs,    and    Perlbns.     And    this 
Account   he   publillies   a  few  Years    after  thefe 
Facls  are  fuppofed  to  have  happened,  when  many 
of  the  Perfons,  who  were  then  prefent  at  Jeru- 
falenty  mud  have  been  living ;  adding  befides  an 
Account  of  many  other  remarkable  Fadls  and  Mi- 
racles, from  that  Time  to  the  Time  in  which  he 
wrote.  And  this  his  Hiftory  is  received  as  authen- 
tick  by  all  Chrijliansy  and  appealed  to  in  the  Ages 
immediately  following,  as  of  undoubted  Autho- 
rity. The  Religion,  of  the  Promulgation  of  which 
he  Iicre  gives  us  an  Account,  contradicled  the  re- 
ligious Notions  both  oi'JewSy  and  Greeks  -y  and  ac- 
cordingly met  with  flrong  Oppofition  from  both. 
If  then  St.  Luke  had  falfificd  in  thefe  Accounts, 
they  would  doubtlefs  have  thought  themfelves  con- 
cerned to  detedl,  and  expofe  the  Forgery  ;   and 
doubtlefs  had  it  in  their  Power  lb  to  do.     If  no 
luch   Miracles   had   been  wrought,   and  no   fuch 
Examination  of  the  Jpoflles  before  the  Council  had 

ever 


APPENDIX.  447 

ever  pafled  ;  or,  if  the   Subdance,  and  Event  of 
it  had  been  quite  different  from  what  is  here  re- 
lated, it  had  been  eafy  to  have  brought  full  Tef- 
timony  of  this.     Nor  can  \vc  fuppofe  that  either 
the  Apoftles,  or  their  Religion,  could  have  gained 
any  Credit  in   the  World,   after   they  had  been 
convi6led  of  fuch  a  notorious  Falfification.     And 
had  fuch  a  Convi6lion  been  publickly  attelled, 
and  recorded,  it  could  never  have  been  concealed, 
or  fupprefTed.    The  Jews,  and  other  Enemies  of 
Chrijlianity,  would  have  perpetually  objedled  it  in 
Evidence  againft  us.     Inftead  of  this  we  find  not 
the  leaft  Mention,  or  Footfleps  of  any  Confuta- 
tion  of  the  Apojlle's   Teftimony  :    Not  a   fingle 
Writer,   as  far  as  we  can  learn,  ever  offered  to 
difprove,  or  deny,  thefe  Fa6ls  :  Not  a  Word  can 
be  found  in  JoJephuSy  or  any  JeiviJJj  Author,  in 
Oppofition  to  thefe  publick   Accounts   of  fuch 
amazing  Miracles  wrought  in  their  own  Country. 
But  there  remains  (lill  one  plauffble  Objedlion 
behind.    It  may  be,  and  has  been  laid,   that,  if 
fuch  Miracles  as  thefe  had  been  really  wrought, 
they  muft  have   convinced  all    who  faw  them  ; 
and  yet  we  find  the  "Jewiflj  Priejls  and  Rtiljrs  Hill 
remained  incredulous.     Since  therefore  the  natu- 
ral and  neceflary  Effecl  did  not  follow,  may  we 
not  juftly  queffion  the  Reality   of  the  fuppofed 
Caufe.     If  w't  argue  from  the  Succcfs  of  tlie  Cof' 
pely    and   infer   that    thefe    Miracles    were   really 

wrought, 


448  APPENDIX. 

wrought,  becaufe  no  Imall  Number  were  con- 
verted by  them,  will  not  the  Argument  hold  as 
flrong,  or  rather  much  ftrongcr,  the  other  Way, 
that  no  fuch  Miracles  were  wrought,  becaufe  far 
the  greater  Part  of  the  Je'uijs^  and  thofe  of  higher 
Rank  and  Credit,  ftill  continued  Unbelievers  ? 
*  But  I  apprehend  the  Cafe  to  be  very  different. 
In  the  firft  Cafe  we  muil  fuppofe  an  Effe6l  with- 
out any  Caufe  whatfoever  capable  of  producing 
it ;  in  the  other  Cafe,  it  is  true  indeed  that  the 
Caufe  failed  of  producing  its  proper  Effed:;  but 
at  the  fame  Time  we  fee  powerful  Obftru(5lions  in 
the  Way.  The  Multitudes,  who  believed  the 
Gofpely  the  Apoftles^  who  bore  Witnejs  to  our  Lord's 
RefurreiJion  and  Miracles,  St.  Luke  himfelf,  who 
has  recorded  thefe  Tranfadions,  could  have  no 
other  Motive  for  becoming  CbriJIians,  but  their 
full  Perfuafion  of  the  Truth  of  thefe  Fadls.  If 
tliey  knew  thefe  Fadls  to  be  falfe,  (and  they  could 
not  but  know  whether  they  were  falfe,  or  true), 
they  mufl  have  acted  without  any  Caufe,  Ground, 
or  Motive  of  Action,  and  mull  have  run  contrary 
to  all  the  known  Princi])les  of  Human  Nature. 
On  the  other  Hand,  though  the  Incredulity  of 
the  Jews  may  appear  very  ftrange,  yet  we  know 
tlicy  laboured  under  ilrong  national  Prejudices. 
And  what  did    they    din')elicvc  ?     I  do  not   find 

'  St'c  Chrlftians  Faith  a  Rational  Aflent,  Pt.  2.  p.  132,  &c. 
Douglas's  Criterion,  p.  332,  Sec. 

that 


APPENDIX.  449 

find  that  they  denied  the  Triitli  of  thele  Fa6ls ; 
no,  ^they  could  not  deny  hut  that  notable  Miracles 
were  indeed  done  by  the  Apoftles  :  But  they  denied 
the  Confequcnce  drawn  from  them.  Now,  though 
Miracles  are  a  ftriking  and  alarming  Proof  of  the 
divine  Interpofition,  yet  it  does  not  follow  that 
they  mull  necefllirily  convince  every  one,  who  fees 
them,  of  the  Truth  of  the  Religion  in  Attefta- 
tion  of  which  they  are  wrought.  The  fame  Evi- 
dence will  operate  differently  upon  different  Per- 
fons.  Men  are  very  unwilling  to  believe  what 
interferes  with  their  Prejudices,  or  Interefts  ;  and 
will  often  in  this  Cafe  ftand  out  againfl:  the  (trong- 
eft  Convi6lion.  And  this  was  the  very  Cafe 
of  the  unbelieving  Jews,  They  were  biaffed  by 
Education,  Cuftom,  and  Intereft  :  They  were  bred 
up  in  the  Belief  of  a  Religion  well  attefted, 
and  fupported  by  Miracles  :  '  They  were  exceed- 
ingly  zealous  of  the  'Traditions  of  their  Fathers ;  "^  and 
they  thought  that  Jejus  of  Nazareth  came  to  deftroy 
their  Law,  and  their  Temple,  and  to  change  the 
Cujioms^  which  Mofes  delivered  them.  Their  Power,  ^. 
Credit,  and  Authority  were  attacked  ;  "  and  they 
were  accufed  of  fhcdding  innocent  Bloo^l,  and 
crucifying  their  Lord  and  Chrift.  °  The  News  there- 
fore of  his  Rcfurre6lion  cut  them  to  the  Heart ;  nor 
is  it  any  Wonder  that  they  were  averfc  to  believe 

^  Afts  iv.  1 6.  ^  Gal.  i.  14.  °'  Ads  vi.  14. 

»  A(fts  ii.  36.     iii.  14.     v.  28.  *  A(fls  v.  33. 

F  f  wiiat 


450  APPENDIX. 

what  thwarted  their  Interefl,  (Iruck  at  their  Pre- 
judices, and  combated  all  the  PafTions  of  Human 
Nature.     Men  in  thefe  Circumftances  will  find 
Means  of  avoiding  Convidlion,  and  invent  fome 
Way  or  otiier  of  explaining  away,  or  (lifting  the 
Force  of  the  ftrongeft  Evidence.     In  thofe  Days 
Opinions  feem  to  have  prevailed  of  the  Force  of 
Magicky  and  the  great  Power  of  Demons,  and  evil 
Spirits.    By  thefe,  or  fome  fuch  Means,  they  might 
account  for  thefe  wonderful  Works.    ^Thus  we 
find  in  FaCi  that  the  Pharifees  afcribed  our  Sa- 
viour's Miracles  to  Beelzebub  the  Prince  of  the  De- 
vils.   '^  And  we  find  that  in  after  Ages  the  Ene- 
mies  of  Chriilianity   pretended   that   they   were 
wrought  by  the  Art  of  Magick.    Under  thefe  Cir- 
cumftances even  honeft  and  fincere  Men  might  be 
fo  blinded  by  their  Prejudices,  as  not  to  fee  the 
Light,  which  Ihone  round  about  them.    This  was 
the  Cafe  of  St.  Paul,  'who  was  exceedingly  zealous 
of  the  'Traditions  of  his  Fathers,  and  therefore  verily 
thought  with  himfelf  that  he  ought  to  oppofe  the  Name 
of  "jcfus,    and  perfecute  his   Church.     How  much 
more   then   muft  Men  attached   to    this  World, 
wedded  to  their  own  Interefts,  and  given  up  to 
their  own  Lufts  and  Paflions,    be  unwilling  to 

9  Matt.  ix.  34.  lii.  24.  ^  See  Arnob.  Lib.  1,  p.  36. 

Ed.  Hannov.  1603.  Ladant.  InAit.  L.  iv.  c.  15.  L.v.  c.  3. 
Orig.  adv.  Celf.  Lib.  i.  p.  22,  30,  53.  Eufeb.  Demonlh 
Evang.  Lib.  iii.  c,  Cr,        '  Gal,  i.  13,  14.     A6lsxxvi.  9. 

embrace 


APPENDIX.  ^^i 

embrace  the  pure  and  lioly  Rcli^^ioii  of  Cbrift. 
'We  are  alTiired  by  the  Scriptures,  and  by  their 
own  Hiftory,  that  the  Jews  were  at  tliat  Time  an 
evil  and  adulterous  Generation  ;  and  therefore  it  is 
the  lefs  to  be  wondered  at,  that  they  Ihut  their 
Eyes  againft  the  Light  of  the  glorious  Go/pel  ofChrift. 

•  JVby  do  ye  not  underftand  my  Speech,  (faid  our  6"^- 
viour  to  the  Jews')  ?  Even  hecauje  ye  cannot  hear  my 
Word,  Te  are  of  your  Father  the  Devil,  and  the 
Ltijls  of  your  Father  ye  will  do,  Tliere  have  been 
always  too  many  in  the  World,  who  never  enter- 
tain one  ferious  Thought  of  Religion,  who  are 
perpetually  flu6luating  between  different  Opinions, 
never  in  earnefl  examining  into  the  Truth  of  any, 
nor  giving  themfclves  the  Time,  or  Trouble  to 
confider  the  Proofs  of  Relio-ion.  Such  Men  mif^ht 
fee,  and  wonder  at,  and  for  a  Time  be  convinced  of 
the  Truth  of  the  Miracles  wrought  by  Chrifi,  and 
his  Apojlles :  And  the  next  Wind  that  blew  might 
carry  them  quite  another  Way,  and  difpofe  then^i 
to  oppofe  and  perfecute  them  ;  believing  and  dif- 
believing  by  Turns  ; "  one  while  welcoming  Chrifly 
with  loud  Hojannahs,^  2LX\di  foon  after  crying — Cru- 
cify him,  crucify  him  ;  ''one  while  worlliipping  the 
Apoflles  as  Gods,    and  immediately  after    ftoning 

•  Matt.  xii.  39.  Luk.  xi.  29.  Jofeph.  dc  Bel.  Jad.  Lib. 
vii.  C.  8.  S.  I.  Sec  lardner's  Credibility  L.  j.  C.6.  '  Joh. 
viii.  43,  44.      "  Matt.  xxi.  9.      ^  xivii.  aa.    L^k.  xxiii.  21. 

*  A(^ts  xiv.  1 1,  tVc. 

F  f  1  them 


452  A    P    P    E    N    D    I    X, 

them  as  Malefadors.  Such  Men  might  receive 
the  Word  with  Gladnejsy  magnify  the  Apofiles^  glo^ 
rify  God  for  the  Miracles  they  wrought,  and  be- 
come ahnofl  Chrifliiins.  But  when  called  upon 
to  diflribute  their  PolTeflions,  to  bid  adieu  to 
their  Lulls  and  Vices,  and  to  continue  fledfafily 
in  the  Apoftles'  Bo5frine  and  Fellowjhip^  from  this 
they  might  defire  to  be  excufed.  ^  Thus  we  find 
that  in  our  Saviour  s  Time  many  among  the  chief 
Rulers  believed  on  him ;  hut  did  not  confejs  him,  left 
they  fhould  be  put  out  of  the  Synagogue.  ""  And  thus, 
when  the  Apoftles  firft  publiflicd  the  Gofpel,  no 
Man  could  deny  the  truth  of  the  Miracles  wrought 
by  them  ;  the  People  in  general  favoured  them, 
but  only  thofe  that  were  faved,  thofe  who  were  dif- 
pofed  to  eternal  Life,  made  Profejfion  of  the  Faith. 
Of  the  reft  durft  no  Man  join  himjelf  unto  them.  The 
Apoftles'  Perfons  they  had  in  Admiration,  and  ac- 
knowledged the  Truth  of  their  Miracles;  but 
they  durft  not  openly  profefs  a  Religion,  which 
admitted  no  Hypocrify,  nor  fuffered  it  to  pafs  un- 
punifhed. 

y  Joh.  xii.  4T.  ^  Ads  iv.  i6.  21.      ii.  47.      xiii.  43* 

V.  13. 


CHAP. 


APPENDIX. 


453 


CHAP.      II. 

THE  fame  Conclufions  will  follow,  if  we 
purfue   this   Hiftory  dill  farther,  and   en- 
quire how  the  Go/pel  was  propagated,  and  what 
Reception   it  met   with   in    the    Gentile  World. 
The  Chief  Pr lefts  and  Elders  could  not  difprove  the 
Teftimony,  which  the  Apoftles  bore  to  our  Lord's 
ReJurre^ioHy   *  and  could   fay  nothing  againft  the  Mi- 
racles which  they  wrought  ^   '^  and  therefore  they 
thought  it  mod  prudent  to  chaftife  them,  and  let 
them  go.     But  when  they  found  that  they  ceajed  not 
to  teach  ^    and  preach   J  ejus   Chrifty  ""  and   that  the 
Word  of  God  increajedy  and  the  Number  of  Difciples 
multiplied  in  Jerujalem  greatly ,    they   were    again 
filed  with  Indignation,  and  no  longer  hearkening 
to  this  fober  Advice,  they  proceeded  to  Severities. 
They  accufed  Stephen  of /peaking  blafphemous  Words 
againft  MofeSy  and  againft  God,  and   brought   him 
before  the  Council  \  but  without  waiting  for  a  ju- 
dicial Sentence,  they  tumultuoufly  ftoncd  him  to 
Death.    ^  And  they  proceeded  to   raife  a  great 
Perfecution  agairft  the  Church  which  was  at  Jeru^ 

*  Ads  iv.  14,  Sec.  ^  V.  40,  ^c.  •  vi.  7,  &c» 

^  viii.  I. 

F  f  J  Jalem* 


454  APPENDIX. 

Jakm.    This,  by  the  wife   Appointment  of  Gody 
fell  out  to  the  Furtherance  of  the  G  of  pel.     It  caiifcd 
many  of  the  Brethren  to  flee  from  Jerufalem  -,  and 
by  thefe  Means  the  Gofpel  was  propagated  through- 
out the  Regions  ofjud^a  and  Samaria.  *"  The  Chrif- 
tians  thus  difperfed  went  every  where  preaching  the 
IVord,     Philip  went  down  to  the  City  of  Samaria, 
and  preached  Chrijt  unto  them.     And  he  wrought 
many  great  Miracles  among  them  :    Unclean  Spi- 
rits, crying  with  a  loud  Voice,  came  out  of  many  that 
were  pojfejfed  with  them,  and  many  taken  with  Pal- 
fiesy    and  that  were  lame,  were  healed.     By  thefe 
Miracles  many  were  converted,  and  were  baptized 
in  the  Name  of  the  Lord  Jcfus.    And  Peter,  and 
John,  being  fent  from  Jerufalem,  laid  their  Hands  on 
them,  and  they  7'eceived  the  Holy  Gh^ft,  that  is,  the 
Power  of  working  Miracles,  as   appears  by  the 
Context,    and  Comparifon   with    *  other  Places. 
Peter  alfo  wrought  Miracles  in  other  Places.  ^  He 
healed  a  Paralytick   at  Lydda,  who  had  kept  his 
Bed  eight  Tears :    He  reftored  a  dead  Woman  to 
Life  again  at  Joppa,    But   hitherto  they  had  not 
preached  the  Gofpel,  but  to  the  Jews  only,  and  Sa- 
maritans. ^-  The  firft  Step,  which  led  the  Way  to 
the  Call  of  the  Gentiles,  was  the  Converfion  of  St. 
Paul,  '  who  was  ordained  to  be  a  Miniflcr  of  Jefus 

•  Aftsviii.  4,  &c.  ^  x.  44.     lix.  6.  z  ix.  32,  &c. 

^  ix.  I,  &c.  '  Rom.  XV,  16. 

Chrijt 


APPENDIX.  455 

Chrifi  unto  the  Gentiles,  ^  Tliis  miraculous  Conver- 
fton  of  St.  Paul,  with  the  Conlcqucnccs  of  it,  has 
been  fully  confidered  by  a  mailerly  Hand,  and 
Ihewn  to  be  of  itfelf  a  Bemonf  ration  fiifficient  to 
prove  Chriftianity  to  he  a  divine  Revelation.  I  pro- 
ceed to  the  firll:  Manifeftation  of  Chrift  to  the  Gen- 
tiles by  the  Miniftry  of  St.  Peter,  '  We  are  told 
that  Cornelius^  a  Roman  Centurion^  was  inftru^lejil 
by  an  Angel  of  God,  in  a  Vifion,  to  fend  for  St.  Pe- 
ter ^  who  would  tell  him  what  he  ought  to  do.  And 
at  the  fame  Time  St.  Peter  was  in  a  Vifion  directed 
to  go  with  Cornelius's  Mtffengcr,  nothing  doubt ingy 
and  making  no  Objeftion  to  his  being  of  another 
Nation,  or  Religion.  Peter  accordingly  went,  and 
preached  to  him  the  Dodrine  of  Chrift,  that  God 
raijed  him  from  the  Dead,  and  had  ordained  him  to 
be  the  Judge  of  ^ick  and  Dead,  and  that  whofoever 
believed  on  him  ftjould  receive  Remiftion  of  Sins.  IVhile 
he  was  thus  fpeaking,  the  Holy  Ghoft  fell  on  all  them 
which  heard  the  Word,  which  enabled  them  to 
fpeak  in  different  Languages.  This  was  a  moll: 
aftonifliing  Miracle.  There  could  be  no  Fraud, 
or  CoUufion :  Cornelius,  and  his  Friends,  were 
Strangers  to  Peter,  of  a  different  Nation,  and  Re- 
ligion :  Thefe  Men  had  no  Reafon  to  pretend,  no 
Inducement  to  fancy,  that  they  [pake  in  an  un- 
known Tongue.     And  this  wonderful  Miracle  h^^ 

^  Lord  Litteltons  Letter  to  Gilbtrt  Wtjl^  Ef^. 
*  Aas  X.  i,&c. 

F  f  4  ^ 


456  APPENDIX. 

as  wonderful  an  Effed.  ConieliuSy  and  all  who 
were  with  him,  were  converted,  and  baptized  into 
the  ProfelTion  of  the  Chriftian  Faith. 

I  fhall  not  now  enlarge  upon  the  feveral  Parti- 
culars recorded  in  the  Book  of  the  AEls  of  the 
Apojiles,  from  many  of  which  might  be  drawn 
ftrong  Proofs  of  the  Truth  of  the  Cbnftian  Reli- 
gion. It  may  fufBce  to  obferve,  that  "  when  the 
Apojtles  preached  to  the  Jczvs^  they  commonly 
reajoncd  with  them  from  their  own  Scriptures ^  openings 
and  nlledgingy  and  fhewing  from  the  Scriptures  that 
Jejus  was  the  Chrijt.  But,  when  they  applied  to 
the  Gentiles,  they  proved  the  Truth  of  their  Doc- 
trine by  the  Teilimony  of  Miracles,  "  At  Paphos 
St.  Paul  ftruck  Ely  mas  the  Sorcerer  blind,  and 
thereby  converted  Sergius  Paulus  the  Deputy  of  the 
Country,  °  At  Lyftra  he  healed  a  Man,  who  had 
been  a  Cripple  froyn  his  Mother  s  Womb,  ^  At  Tby- 
atira  he  difpofleffed  a  Woman  who  had  a  Spirit  of 
'Divination,  '^  We  read  A^s  xiv.  3.  that  the  Lord 
gave  Jefiimony  unto  the  Word  of  his  Grace,  and 
granted  Signs  and  Wonders  to  be  done  by  the  Hands  of 
Paul  and  Barnabas,  '  And  they  themfelves  in  the 
Council  at  Jerufalem  declared  what  Miracles  and 
Wonders  God  had  wrought  among  the  Gentiles  by  them, 

™  See  Ads  xiii.  16.  &c.    xvii.  2,  3.     xviii.  28.  xxvi.  22. 
xxviii.  23. 

■  xiii.  6.  &c.         *  xiv.  8.  &c.         ^  xvi.  16.        '5  xiv.  3, 
'  XV.  12. 

Again 


APPENDIX.  457 

'  Again  we  read  Atls  xix.  that  God  wrought  fpccial 
Miracles  by  the  I  hinds  of  Paul  y  Jo  that  from  his 
Body  were  brought  unto  the  Sick,  Handkerchiefs,  or 
Aprons y  and  the  Difeafes  departed  from  them,  and  the 
evil  Spirits  went  out  of  them.  And,  when  fonie 
Jewijh  Exorcijts  attempted  to  caft  out  evil  Spirits 
by  the  Name  of  the  Lord  Jefus,  the  evil  Spirit  an- 
fweredy  and  /aid,  Jefus  I  knoWj  and  Paul  1  knoWy 
but  who  are  ye  ?  ^  In  the  next  Chapter  it  is  record- 
ed that  St.  Paul  reftored  a  Man  to  Life  who  was 
killed  by  a  Fall.  "And  afterwards  in  the  IJland  Me- 
lit  a  he  fjjook  off  a  Viper ,  zvhich  faftened  on  his  Handy 
and  felt  no  Harm,  And  in  the  fame  Place  lie  liealed 
the  Father  of  Publius,  the  chief  Man  of  the  Ijlandy 
who  lay  ftck  of  a  Fever ,  and  a  bloody  Flux,  and  others 
alfo  who  had  Difeafes  in  the  Ifland.  •^  St.  Mark  alfo 
tells  iiSj  that  the  Lord  worked  with  the  Apoftlesy  and 
confirmed  the  Word  with  Signs  following :  "*  And  in 
the  Epiille  to  the  Hebrews  we  are  allured,  that 
God  bare  them  Witnejs  with  Signs,  and  (Vonders,  and 
with  divers  Miracles,  and  Gifts  of  the  Holy  Ghoft, 
y  St.  Paul  alio  tellifies  of  himfelf  that  he  had 
wrought  many  Signs  and  Wonders  by  the  Power  of 
the  Spirit  of  God,  to  make  the  Gentiles  obedient,  by 
Word  and  Deed.  ^  And  again  he  tells  the  Corinth- 
ians, that  the  Signs  of  an  ApoftU  were  wrought  by  him 

*   Ads  xix.  I  1,  .S;c.  ^  XX.  9,  Sec.  "  xxvlii.  4,  tl-c. 

^  Mark  xvi.  20.         «  Ileb.  ii.  4.  ^  Rom.  xv.  13,19. 

'"*  2  Cor.  xii.  12. 

among 


458  APPENDIX. 

among  thewy  in  Signs,  and  IVonders,  and  mighty 
Deeds,  Nor  was  this  Power  of  working  Miracles 
peculiar  only  to  St.  Paul,  and  the  twelve  Apojlles. 
Barnabas,  who^  though  called  an  Apojlle,  was  not 
of  the  Number  of  the  'Twelve,  had  (as  we  have 
feen)  the  like  Power.  *  Stephen  the  Beacon  did 
great  Wonders  and  Miracles  among  the  People,  ^  Phi- 
lip, another  Deacon,  wrought  alfo  fpecial  Miracles, 
*  The  Apcftles  alfo  conferred  thefe  Gifts  of  the  Holy 
Ghofi  on  others  by  laying  on  their  Hands.  '^  On  the 
preaching  of  St.  Peter  the  Holy  Ghofl  fell  on  all  them 
which  heard  the  Word-,  and  they  /pake  with  Tongues ^ 
and  magnified  God.  ^  IVhen  St.  Paul  laid  his  Hands 
on  certain  Di/ciples  at  Ephefus,  the  Holy  Ghofi  came 
on  them,  and  they  /pake  with  Tongues,  andprophefied, 
^  On  others  alfo,  both  Men  and  Women,  was  con- 
ferred the  Gift  oi  Prophecy .  ^  St.  Paul,  in  his  firft 
Epiftle  to  the  Corinthians,  fpeaks  at  large  of  the 
Jpiritual  Gifts  conferred  on  fome  of  them,  the  Gift 
of  Healing,  the  Working  of  Miracles,  Prophecy,  Bif- 
cerning  of  Spirits,  divers  Kinds  of  Tongues,  and  the 
Interpretation  of  Tongues  \  and  he  gives  Diredtions 
concerning  the  Ufe  of  them.  Thefe  Miracles  thus 
wrought  by  the  Apojtles,  and  firft  Chriftians,  were 
various  in  their  Kind,  nor  were  they  confined  to 
any  one  Place,  or  Country.  They  were  wrough: 
not  only  in  Jerujalem  and  fud<£a,  but  in  Samaria, 

»  Aft  vi.  8.         ^  viii.  6,  Sec.         "■  viii.  17.  **  x.  4^, 

iVc.       '  xix.  b,       f  yi,  27.  xxi   9,  10.      8   1   Cor.  xii.  xiv. 

Antiock^ 


APPENDIX.  459 

Antioch,  Rome,  Corhub,  I'hjjj'alomca,  EpbejuSy  Afia  ; 
and  in  all  Places,   where  the  Apojiles  preached  the 
IVordy  ^'  their  preaching  was  in  Demonfiration  of  the 
Spirit y  and  of  Power  ;  '  not  in  IVord  only,  but  alfo 
in  Power y  and  in  the  Holy  Ghojly  and  —  h  tMko^o fi't 
rTo\A:j — with  full  Proof  Thefe  Miracles  were  fuch 
as  no  Power  of  Man  couKl  effcd,  nor  Art  coun- 
terfeit.    To  reftore  Perfons  who  had  been   Crip- 
ples from  their  Mothers'  Womb^  in  an  Inllant,  to  the 
\J'iii  of  their  Limbs  \  to  heal  the  Palfy,  and  other 
inveterate  Difeafes,  by  a  Word's  fpeaking,  by  the 
Shadow  of  an  Apoflle  paffing  by,  or  by   Handker- 
chiefs ^    or  Aprons y  brought  from  his  Body  ;  to  call 
forth  ez'il  Spirits,  and  caufe  them  to  come  out  of  Per- 
fons pojjejfed,  crying  with  a  loud  Voice,  and  make 
them  own  that  the  Apofiles  were  Servants  of  the  mofl 
High  God -y  to   fpeak    divers   Languages  without 
having  ever  learnt  them  ;  and  to  raife  the  Dead  to 
Life  again,  are  fuch  Works,  as  no  Power,  or  Art 
of  Man   can  efi'edt.    And    to  communicate    tlie 
Power  of  working  them   to  others,    is,    if  may 
be,  flill  more  impradicable.     Nor  does  St.   Luke 
only  mention  fuch  Miracles  in  genera),  but   he 
fpecifies   many  particular  Inftances.    He  relates 
the  fevcral   Circumftances  attending   them ;    the 
Perfons  on  whom,  the  Perfons  before  whom,  the 
Place  where  they  were  wrought.     If  his   Rela- 
tions were  falfe,  their  FalHiood  mull  liave  been 

*   I  Cor,  ii.  4.  »   1  Thffl".  i.  5. 

notorious 


46o  APPENDIX. 

notorious  to  all  Mankind.  And  that  cr])ecially 
as  this  Hiftory  was  publilhcd  in  the  fame  Age  in 
which  thefe  Miracles  were  wrought.  Our  Hifto- 
rian  St.  Luke  accompanied  St.  Paul  in  his  Travels, 
was  probably  an  Eye-witnefs  of  many  of  them, 
and  knew  the  Perfons,  who  were  reftored,  and 
healed.  St.  Paul  alfo  tcftifies,  that  he  himfelf, 
and  many  other  Chriftians^  were  IVorkers  of  Mira- 
cles. Mn  his  firft  Epiftle  to  the  Corinthians  he 
fpeaks  of  miraculous  Gifts  beftowed  on  feveral 
of  tlie  Brethren  there,  particularly  the  Gifts  of  heal- 
ings and  divers  Kinds  of  'Tongues.  •  Here  could  be 
no  Room  for  Fraud,  or  Enthufiafm.  Thefe  Co- 
rinthians  could  not  but  know  whether  they  had 
among  them  any  fuch  Gifts,  or  not :  They  could 
not  fancy  themfelves  pofiefled  of  the  Power  of 
Healings  if  they  could  heal  nobody.  They  could 
not  imagine  they  could^<f^^  "uoith  divers  Tongues^ 
if  they  underftood  only  their  own  Tongue,  or 
only  fuch  as  they  might  have  learnt.  Or,  if  you 
could  fuppofe  them  poiTefTed  with  fuch  unaccount- 
able Fancies,  they  muft  have  been  undeceived 
when  they  came  to  put  thefe  Gifts  to  the  Proof. 
And,  if  they  had  among  them  no  fuch  miraculous 
Powers,  they  mud  have  regarded  the  Author  of 
thefe  Epiftles,  as  a  Man  out  of  his  Senfes,  inftead 
of  revering  him  as  an  Afoflle  of  God. 

^  I  Ccr,  xil.  I.  kz. 

'  Lord  Litlelton\  Letter  to  Gilbert  Wefi^  Efq.  p.  92.  <ic. 

Laftly, 


APPENDIX.     ,  461 

Laflly,  Thefe  Miracles  could  not  liave  been 
wrought  by  any  Art  of  Ma^uk,  or  any  Power 
of  evil  Spirits,  ""  For  it  was  the  avowed  I)e- 
fign  of  the  Go/pel  to  dejlroy  the  IVorks  of  the 
Devil,    n  It  exprefsly  forbids  all  Idolatry  and  IVor- 

Jhip  of  Falje    Gods ;  °  all   Witchcraft   and  Sorcery ; 
>and  calls  upon  Men  to  turn  from  thefe  Vauities  to 

ferve  the  living  God,    And  this  was  the  immediate 
Effe6l  of  the  /Ipojlles'  preaching.  *»  Many  who  ufed 
curious  ArtSy  when  converted  to  the  Chriftian  Faith, 
confejfedj  and  Jhezved  their  Deeds,  and  brought  their 
Books y  and  burnt  them  before  all  Men,    It  was  both 
the  Intention,  and  Effedl  of  the  Chrijlian  Religion 
'  to  turn  Men  from  Darknefs  to  Light,  and  from  the 
Power  of  Satan  unto  God,  '  and  teach  them  to  deny 
Ungodlinefs  and  worldly  Lujls,  and  live  foherly,  righ- 
teoufyy  and  godly,  in  this  prefent  JVorld.  To  fuppofc 
then  that  thefe  Miracles  were  wrought  by  the  Power 
of  Satan,  or  any  evil  Spirit,  is  to  fuppole  Satan  to 
fight  againfl  himfelf,   and  deflroy  his  own  Kingdofn, 
evil   Spirits    to  teach    Men  '  to  abhor  every  thing 
which  is  evil,  and  cleave  to  that  which  is  good.    It 
is  in  lliort  to  fuppofe  evil  Spirits  to  be  good  Spirits. 
But  my  Purpofe  leads  me   chiefly   to  infifl  on 
the  furprifing  Succefs,   which  the  Gofpel  met  with. 
Gamaliel  judly  argued   that,   if  this  JFork  wei'e  of 

•"  I  Joh.  iii.  8.  "  Matt.  iv.  10.      Afls  xvit.  29. 

1  Cor.  y.  14.    I  Joh.  V.  21.     *  (iai.  v.  20.      P  Ads  xiv.  15. 
I  Then:  i.  9.  ^  Adls  xix.  18,  ly.  '  ACi%  xxvi.   18. 

•  TJL.  ii.  12.  *  Rom.  xii.  9. 

Men 


462  APPENDIX. 

Men  it  would  come  to  nought.    And  therefore  fince 
it  was  not  Toon  overthrown",  but  grew  and  pre- 
vailed every  where  fo  mightily^    and  fo  fpcedily, 
we  may   mod  afifuredly   conclude  that  //  was  of 
God.      If  we  confider  the  Circumftances,    under 
which  the  Go/pel  was    publiflied,  it  will    appear 
morally  impofTible  that  fuch  a  Number  of  all  Na- 
tions fhould  fo  readily  have  embraced  it,  on  any 
other  Suppofition,     but   that  of  the  Truth   and 
Notoriety  of  the  Facets  attcfling  it,  and  the  Hand 
of  God  fupporting  and  profpering  it.   Let  us  again 
then  take  our  Bible  in  Hand.    *^  We  have  already 
feen  there,  that  by  the  wonderful  Miracles  wrought 
at  Jerujalem  five  Thoufand  Souls  became   Converts 
to  the  Chriftian  Faith.    This,  as  I  obferved  before, 
was  a  plain  Proof  of  the  Reality,  and  Notoriety 
of  the  Miracles ;  nor  could  any  Thing  lefs  than 
the  Force  of  Truth  have  had  fo  wonderful  an  Ef- 
fe6l.    The  Preachers  of  the  Gojpel  had  ftill  greater 
Difficulties   to  encounter,    when   they  left   their 
own  Country.    *  We  read  that,  a  great  Perjecution 
arifing  againfi  the  Church  at  Jerufaleniy  the  Chrijiians 
were  fcattered  abroad;    that  Philip   went  down  to 
the  City  of  Samaria  ^  and  preached  Chrijl  unto  them. 
And  the  People  with  one  Accord  gave  heed  unto  thoje 
Things  which  Philip  fpake.     And   the  Reafon    is 
given  why  they  gave  fuch  heed — 'They  heard  and 
Jaw  the  Miracles  which  he   did.     This,   and  this 

■  A6l$  xi.\.  2C.         ^  iv.  4.  *  viii,  i,  SiQ, 

alone. 


APPENDIX.  463 

alone,  will  account  for  their  ready  Reception 
of  him.  There  was  an  inveterate  Enmity,  we 
know,  between  the  Jews  and  the  Samaritans^ 
^  They  had  no  Dealings  with  each  other,  and  would 
fcarccly  vouchfafe  each  other  the  common  OfHces 
of  Humanity.  What  then  could  induce  Philip 
to  preach  Chrift  to  this  People  ?  And  what  1  lope 
could  he  have  to  meet  with  Succefs  amon^ll 
them  ?  On  the  other  Hand,  what  could  move 
the  Samaritans  to  give  heed  to  him  ivith  one  Accord  ? 
Philip  was  a  Jeiv :  He  preached  to  them  a  Saviour ^ 
whofe  fuppofed  Parents  lived  at  Nazareth,  who 
himfelf  lived,  and  died,  injud^a^  and  had  lately 
been  put  to  an  ignominious  Death  at  Jeriifalcm. 
Can  we  fuppofe  that  thcfe  People  would  have 
given  any  Attention  to  fuch  a  Preacher  of  fuch  a 
Saviour,  if  they  had  not  been  convinced  by  the 
Signs  and  Miracles,  which  he  wrought  amongft 
them  ?  And,  if  thefe  Miracles  were  really  wrought, 
the  Do6trine  which  he  taught  in  the  Name  of 
God,  mud  be  true. 

^  However,  thefe  Samaritans  were  in  exjiecla- 
tion  of  a  Mejfiah :  They  mud  have  heard  of  the 
Miracles  of  Jefi^s,  and  he  had  been  in  Perfon 
among  tliem.  But  how  came  the  Go/pel  to  be 
received  among  the  Gentiles  i*  The  Scriptures 
already  cited  will  inform  us.  •»  Cornelius,  a  Reman 
Qnturion,  was   in  a  nfion  directed  to  fend  for  Sr. 

^  Joh.  iv.  9.  ^   Joh.  iv.  J5.  '  Ads  x. 

Peter  i 


464  APPENDIX. 

Peter ;  and  St.  Peter  was  in  a  like  Vifion  inftru6led 
to  attend  him  ;  and  on  the  Jpoftle's  preaching  the 
Holy  Ghoft  fell  on  all  who  heard  him.  And  if  fo,  we 
have  no  Reafon  to  wonder  that  the  Word  was  fo 
readily  received.  But  on  any  other  Siippofition 
this  is  wholly  unaccountable.  The  Je\jus  had  a 
great  Averfion  to  the  Gentiles,  They  thought 
themfelves  the  only  People  of  God,  and  expedled  a 
temporal  Meffiah^  who  fhould  free  them  from  the 
Roman  Yoke,  and  give  them  Rule  over  the  Gen- 
tiles.  Nor  were  the  Apojtles  free  from  the  Preju- 
dices of  their  Countrymen  :  ^  But  juft  before  our 
Lord's  Afcenfion  they  ajked  him,  faying.  Lord,  wilt 
thou  at  this  7'ime  reft  ore  again  the  Kingdom  to  Ifrael  ? 
*  Nay,  they  thought  it  unlawful  to  converfe  freely, 
or  eat  with  Perfons  uncircumcifed.  And  nor  only 
the  Scriptures,  but  heathen  Writers,  affirm  the 
fame.  Adverfus  omnes  alios  hojiile  odium — fays  tha 
Roman  ¥{\^on2ir\,  fpeaking  of  the  J^'te'j.  And  on 
the  other  Hand,  the  Heathens  held  the  Jews  in 
great  Contempt.  Accordingly,  •*  the  Chrifians, 
on  their  firft  Difperfion,  preached  the  IVord  to  none 
hut  unto  the  Jews  only.  What  then  could  move 
Perfons  labouring  under  thefe  Prejudices  to  at- 
tempt the  Converfion  of  tlie  Gentiles  ?  and  what 
Hopes  could  they  entertain  of  fucceeding  in  the 
Attempt  ?  Nothing  lefs  than  a  particular  Com- 
mand of  God  could  induce,  or  encourage,  them  to 

^  A(ns  i.  6.  '^  X.  zS.     x\,  3,  *  si.  19. 

fee 


APPENDIX.  465 

let  about  fuch  a  Work.  Or,  if  we  could  fuppofc 
the  ApoJtUs  hardy  enough  to  undertake  it,  what 
could  induce  the  Gentiles  to  give  any  Credit  to 
them  ?  The  Apofiles  were  moll  of  them  Perfons  of 
low  Birth,  and  mean  Education  %  unlearned  and 
ignorant  Men,  St.  Paul  indeed  wanted  neither 
Learning,  nor  Eloquence-,  ^  but  he  too  was  bred 
up  to  a  mean  Occupation  ;  and  iiis  Teftimony, 
without  the  Divine  Atteftation,  could  have  had  no 
Weight  with  Perfons  to  whom  he  was  an  utter 
Stranger.  They  were  all  Jews-,  a  People  againlt 
which  moil  other  Nations  were  flrongly  prejudiced. 
*^  As,  for  their  Averfion  to  Idolatry,  and  irrecon- 
cileable  Separation  from  all  other  Religions,  they 
vere  accufed  of  hating  Mankind,  fo  were  they  alfo 
hated  of  all  other  Nations  ;  nor  were  they  hated 
only,  but  alfo  defpifed.  And  what  was  it  that  they 
preached  ?  ^  Cbrijl  crucified,  unto  the  Jews  a  Jium- 
hling  Block,  and  unto  the  Greeks  FooliJIonefs.  To  the 
Jews  they  could  alledge,  that  •  Jefus  of  Nazareth 
was  a  Man  approved  among  them  by  Miracles,  and 
Wonders,  and  that  God  hadraifed  him  from  the  Dead-, 
and  of  this  they  could  give  fuch  Evidence,  as  the 
Jews  could  neither  difprove,  nor  gainfay.  But  the 
Gentiles  had  never  heard  of  Jejus,  or  his  Miracles, 
or  Crucifixion.     The  Dodrine  of  our  Lord's  Refur- 

*  Acls  iv.   13.  ^  xviii.  3. 

e  See  Lord  Litttlton's  Letter  to  Gilbtft  Wtjl^  ^A<{.  \> .  ^: ,  ^'^ - 

^   I  Cor.  i.  23.         *  A^ws  ii.  22. 

G  g  rc^m 


466  APPENDIX. 

region  mud  have  appeared  to  them  an  idle  Tale,  if 
it  had  been  lupported  by  no  other  Proof  than  the 
bare  Afleveration  of  fuch  Men  as  thefe. 

The  Excellency  of  the  Do6lrines  taught  by  the 
Cbrijlian  Religion  did  indeed  carry  with  it  a  ftrong 
Proof  of  its  Truth,  and  might  have  its  proper 
Weight  with  wife  and  good  Men.  But  the  Apoftles 
preached  ihc  Go/pel,  as  the  fVord  of  God:  "  And  their 
Preaching  was  not  with  enticing  Words  of  Man's  IVif- 
dom^  but  in  Demonftration  of  the  Spirit^  and  of  Power, 
TJiey  did  not  prove  the  Truth  of  their  Dodrines 
by  philoibphical  Reafoning,  or  Arguments  drawn 
from  the  Nature  of  Things :  They  alledged  the 
Authority  of  God^  '  who  bare  them  IVitnefs  with 
Signs^  and  Wonders,  and  divers  Miracles.  And  the 
Dodrines,  which  they  taught,  however  excellent, 
and  worthy  of  God,  yet  combated  the  popular  Opi- 
nions, and  preconceived  Notions  of  thole  to  whom 
they  preached.  The  whole  World  was  given  to 
Idolatry,  and  llrongly  attached  to  the  Heathen 
Rites,  which  dazzled  their  Senfes  by  magnificent 
Shew,  and  allured  them  by  Pleafures,  and  thofe 
often  of  a  very  impure  and  immoral  Nature.  The 
Apoftles  railed  upon  them  to  put  away  thefe  Idols^ 
to  abolifli  thefe  Rites,  to  forfake  all  their  many 
falfe  Godsy  *"  and  to  worfhip  one  only  God,  "  and  to 
worfhip  him  in  Spirit,  and  in  Truth.  °  h  muit  there- 

*   1  Cor.  ii.  4.  1  Hcb.  ii.  4.  »  i  Cor.  viii.  4,  &c. 

"  Job.  iv.  24.  **  Afts  xix.  26. 

fore 


APPENDIX.  467 

fore  move  their  Indignation  to  Tee  their  Gods  Jet  at 
nought^  and  their  Deities  defpifedy  whom  all  the  World 
worjhipped.  And  this  mull  particularly  alarm  the 
Priejls,  and  many  others,  who  l^y  this  Craft  had 
their  Wealth.  And  the  Pagan  Religion  was  fo  in- 
terwoven in  all  Heathen  Countries  with  the  civil 
Conftitutions  of  the  State,  that  the  Civil  Magi- 
flrate  could  not  but  take  Offence  at  the  preaching 
of  a  new  Religion  fo  oppofite  to  the  old  Eilablifli- 
ment.  p  Thefe  Men  have  turned  the  World  upfide 
down,  do  contrary  to  the  Decrees  of  C^efar^  and  teach 
Cuftoms  which  are  not  lawful  for  us  to  receive,  were 
Charges  which  could  not  but  alarm,  and  trouble 
the  Heathen  Magiltrates,  and  Rulers. 

One  might  think  indeed,  that  fo  pure  and  ex- 
cellent a  Religion  (liould  have  met  with  a  favour- 
able Reception,  among  the  wile  Men,  and  Philo- 
fophers.  "^  But  they  had  Prejudices  of  their  own  fiill 
more  repugnant  to  the  Doctrines  of  the  Gofpel  than 
thofe  of  the  Vulgar,  and  more  deeply  rooted,  and  oh- 
Jlinately  fixed  in  their  Minds.  I'heir  Pride  alio  was 
a  moft  invincible  Obltaclc,  which  Hopped  their 
Ears  againft  Teachers,  who  came  from  Judaea,  and 
preached  to  tliem  Chrijl  crucified,  and  that  not  with 
enticing  Words  of  Man's  Wifdom,  but  in  great  Flain- 
nefs,  and  Simplicity  of  Speech.  The  Dotftrine  ot 
a  crucified  Saviour,  and  of  Repentance,  and  Remijfwn  of 
Sins,  could  not  but  appear  ¥oolifi:nefs  to  thoic,  whg 

P  Afts  xvi.  21,     xvii.  6,  &c. 

^  See  Lord  Lttulton^i Later  to  Gi/itri  IVtft,  Ef^.  p-  5»»  *^- 

G  g  >  thought 


468  APPENDIX. 

thought  themiclves  fo  wife,  and  fo  perfed',  as  to  want 
no  Redeemer^  and  need  no  Repentance.  The  Chrif- 
tian  Religion  was  calculated  to  overturn  their  feve- 
ral  Syftems,  fet  at  nought  their  Learning,  mortify 
their  Pride,  and  blaft  their  Credit.  And  accord- 
ingly we  find,  they  were  always  its  mod  bitter,  and 
moft  implacable  Enemies. 

The  Chriftian  Religion  fets  forth  indeed  great  and 
precious  PromifeSy  fuch  as  the  Pardon  of  all  Sins, 
and  everlafting  Life.  And  had  the  Apoftles  only  bid- 
den their  Difciples  ivo.Jlo and  he  cleans  had  they  pro- 
mifed  unconditional  Forgivenefs  of  Sins  to  all  who 
were  baptized  in  the  Name  of  Cbrift^  this  might  have 
been  a  palatable  Dodrine,  and  acceptable  to  wick- 
ed and  weak  Men.  But  they  always  in  their  Do6lrine 
joined  Repentance  with  RemilTion  of  Sins.  '  Repent^ 
(faid  St.  Pcter)^  and  be  baptized  every  one  of  you  in  the 
Name  of  Jefus  Chrifi  for  the  Remfficn  of  Sins,  And 
again  —  ^  Repent  ye^  and  be  coiverted,  that  your  Sins 
may  he  blotted  out.  «  I'he  iame  St.  Peter  taught  his 
Difciples,  that  Baptifn  doth  now  fave  us  •,  not  the 
putting  away  the  Filth  of  the  Flefh^  hut  the  Anfwer  of 
a  good  Confcience  towards  God.  To  the  fame  Pur- 
pofe  fpeaks  St.  Paul — «  Let  every  one  that  nameth 
ihe  Name  of  Chrifi^  depart  from  Iniquity.  ""'  Eternal 
Life  is  promiled  in  the  Gofpe!-,  but  to  whom  is  it 
promifed  ?  To  them  only  who  by  patient  Continuance 
in  well  doing.,  feek  for  the  Prize.    But  Tribulation  and 

'  Afts  ii.  38.  '  iii.    19.  *   I  Pet.  iii.  21. 

"  2  Tim.  ii.  19.         "*  Rom.  ii.  7,  &c. 

Anguijb 


APPENDIX.  469 

Angmjh  is  denounced  upon  every  Soul  of  Man  that 
doeth  Evil,  "  The  Apojlle  teaches  us,  that  ive  mujl  all 
appear  before  the  Judgment  Seat  of  Chrifi,  that  every 
one  may  receive  the  Things  done  in  his  Body,  according 
to  that  he  hath  done,  whether  it  be  good,  or  bad, 
Thefc  'Terrors  of  the  Lord  muft:  tend,  not  to  capti- 
vate, but  to  alienate  the  Minds  of  profligate  and 
carelels  Sinners.  The  Dodrines  of  tlie  Gofpely 
though  mod  pure,  and  excellent,  were  no  way  cal- 
culated to  gain  the  Favour  of  the  Rich,  or  Great, 
to  pleafe  the  Vulgar,  to  allure  the  Wicked,  or  the 
Weak,  or  to  flatter  the  Vanity  of  the  Philofopher. 
On  the  contrary,  they  had  the  Policy  anti  Pov/er 
of  the  Magiftrate,  the  Prejudices  and  •  PrcpolTef- 
fions  of  the  Vulgar,  the  Interefts  and  Credit  of 
the  Priefls,  and  the  Wifdom  and  Pride  of  the 
Philofophers  to  contend  with.  Under  all  thefe 
Di  fad  vantages  the  Apofiles  could  fcarcely  have  hoped 
to  rriake  any  Converts,  without  thie  extraordinary 
AflHlance,  and  Attefcation  of  God.  If  this  Counfel, 
or  IFork,  had  been  of  Men,  it  miifl  foon  have  come 
to  nought.  And  yet  we  find  Multitudes  of  Converts 
flocking  in  to  the  y'lpoftles  in  all  Parts  of  the 
World,  y  V\^e  read  in  the  Hiftory  of  the  A^is  of  the 
Apofiles,  that  the  Gofpel,  foon  after  its  firfl;  Publica- 
tion, was  preached  at  Pbcvnice,  Cyprus,  and  Antioch^ 
and  that  a  great  Number  believed,  and  turned  unto 
the  Lord;  that  St.  Paul  went  about  preaching  the 
Word  in   Syria,  aiid  ^  Cyprus,  P  amply  Ha,    Pi/idia^ 

*   2  Cpr.  V.  10.  y   Aftsxi.  19,  21.  ^xiii,4,  Arc. 

Lycaofiia^ 


470  APPENDIX. 

'  Lycaonia, '  Cilicia,  '  Phrygia,  Galatia^  Myfta^  ^  Ma- 
cedonia^  and  fo  on  to  Athens^  and  •=  Corinth^  and 
^  round  about  to  lllyricum^  and  afterwards  to  Rome, 
And  in  moft  of  thefe  Places  he  met  with  furprizing 
Succefs.  s  "The  Word  of  the  Lord  grew^  and  multi- 
plied every  where ;  »•  and  the  Churches  increafed  in 
Number  daily,  '  At  Iconium,  fome  of  thejews^  and  a 
great  Multitude  of  the  Greeks,  believed,  ^  At  Thefja- 
lonica,  and  Berea^  a  great  Multitude  of  the  devout 
Greeks  believed,  and  of  honourable  Women  not  a  few. 
At  Athens  fome  clave  unto  him^  and  believed;  ""and 
at  Corinth  many  hearing,  believed,  and  were  baptized. 

■  St,  Paul  continued  at  Ephefus  for  the  Space  of  two 
Tears,  fo  that  all  they  which  dwelt  in  Afia  heard  the 
Word  of  the  Lord  Jefus,  both  Jews  and  Greeks.  And 
God  wrought  fpecial  Miracles  by  his  Hands-,  and  Fear 
fell  upon  all  Men,  and  the  Name  of  the  Lord  Jefus 
was  magnified ;  and  the  Word  of  God  grew  mightily^ 
and  prevailed.  And  what  St.  Luke  here  tells  us 
appears  by  Hiftory  to  be  plain  and  undoubted 
Matter  of  Fad.  St.  Paul  wrote  Epiftles  to  all 
the  Saints  at  Rome,  to  the  Churches  at  Corinth,  Gala- 
tia,  Ephefus,  Colojfce,  and  TheJ/alonica,  and  to  all  the 
the  Saints  at  Philippi,  with  the  Bifhops,  and  DeaconSy 
which  he  neither  would,  nor  could  have  done,  if 

a  Aifls  xW.  6,  Sec,     ^xv.  41.  ^  xvi.  6,  SiC.  "^  xvii.  1,&:C. 

*  xviii.  I,  Arc.      '  Rom.  xv.  19.  R  Acis  xii.  24.     ''  xvi.  5. 

'  xiv.  I.          ''  x\ii.  II,  12.  '  xvii.  34.  ■  xviii.  8. 

■  xix.  10,  i*vc. 

there 


APPENDIX.  471 

there  had  not  been  a  confiderable  Number  oiChrif- 
tians  in  all  thefe  Places.  He  placed  Timothy  at 
Epbefus;  and  he  gives  him  Dire(5tions  about  the  Go- 
vernment of  the  Church  there.  "  And  be  left  Tttus 
in  Crete,  with  CommifTion  to  fet  in  Order  the  Things 
that  were  wanting^  and  ordain  Elders  in  every  City.  9  St. 
Peter  diretfls  ^  his  Epiftle  to  theEle^  fcattered  through- 
out Pontus^  Galatia,  Cappadocia^  /Ifia^  and  Bithynia, 
We  learn  alfo  from  Ecclefiaftical  Hillory,  that 
foon  after  the  firft  preaching  of  the  Go/pel,  Churches 
were  eflablifhed,  and  Bifhops  fettled,  every  where. 
The  Names  of  many  of  them  are  recorded.  There 
were  alfo  Chrijlian  Writers,  many  of  whofe  Works 
are  dill  extant,  in  all  Parts  of  the  World,  Antioch^ 
Smyrna^  Sardes^  Edejpi,  Athens^  Corinth^  Alexandria^ 
Carthage.,  Rome^  and  GauL 

And  this  wonderful  and  fpeedy  Propagation  of 
the  Go/pel  throughout  the  World,  is  attefted  by  the 
joint  Confent  of  the  moll  early  Chrijlian  Writers. 
'  Clemens^  the  Fellow- Labourer  of  St.  Pauly  *  teftifies 

*»  Tit.  i.  5.  P   I  Pet.  i.  I,  2. 

*i  This  Epiftic  is  dated  from  BaSj/o»,  by  which  many  think 
that  Rome  is  meant.  It  feems  to  me  improbable,  that  St.  Ptffr 
fhould  ufe  fuch  a  fiditious  Name,  not  applied  (as  far  as  I  can 
find)  to  Rome  till  the  Time  that  St.  John  wrote  his  Rtvelations. 
I  flioud  rather  think  that  St.  Peter  wrote  from  Bahjlonin  Egypt. 
See  Pear/on  Op.  Pofth.  Diflert.  i.  Cap.  viii. 

'  Phil.  iv.  3.      *  K»}pt/$  ytiai^oi  {>  n  T»i  «»aT«X*i»  >^  cV  t^  ^uVw, 

Epift.  i.  ad.  Corinth.  Seel.  5. 

that 


472  appendix:. 

that  this  Apoftle  preached  both  in  the  Eaft^  and  Weft, 
taught  the  whole  World  Right eoufncfs^  and  travelled  to 
the  utmoft  Fart  of  the  Weft,  '  Juftin  Martyr^  who 
flouriflied  in  the  fecond  Century,  fays,  that  in  his 
Time  there  was  no  Part  of  Mankind^  whether  Bar- 
barians^ or  Greeks^  among  whom  Prayers^  and  Jhankf- 
givings,  were  not  offered  to  the  Creator  of  the  Worlds 
by  the  Name  of  the  crucified  Jefus.  "  Iren^us^  who  was 
in  the  fame  Century  Bifhop  ot  Lyons  in  Gaul,  afTures 
us,  that  the  Gofpel  was  preached  through  the  whole 
Worlds  to  the  extreme  Parts  of  the  Earthy  by  the  Apo- 
ftlcSy  and  their  Difciples  ^  ^  and  that  there  were  in 
his  Time  Churches  founded  in  Germany^  Spain^  Gaul, 
and  in  the  Eaft^  Egypt ^  and  Libya, 

'  To  thefe  full  Teftimonies  might  be  added  far- 
ther Proofs  from  moll  of  the  Primitive  Writers. 
It  may  be  fufficient  to  fubjoin  two  Citations  from 
Heathen  Authors.     The  firft  ihall  be  from  Tacitus, 

'—II'  oj J  f/.*i  dicc  tS  ci6fjia'ni  J  ricv^x^'inoi  'IktS  iv/^oj  >o  iv^xptrlctf  tS 
THxT^]  y^  TTBiriTYi  T0V  cXoi  ylicinn.      Dial,  cum  Tryph.  p.  345. 

**  Eccleila  per  univerfum  Orbem  ufque  ad  fines  terrae  femi* 
nata,  Sc  ab  Apoftolis,&  Difcipulis  eorum  accepit  fidem.  Adv. 
Ha.refi.  Lib.  i.  C.  2.  ^  lb.  C.  4. 

*  See  Eu/eb.  Hift.Eccl.  L.  ii.  C.  3.  Demonft.  Evang.  L.  iii. 
C.  5.  Bardefan,  Sjr,  ap  Eufeb,  Prxpar.  Evang.  L.  vi.  C.  10. 
^iitull.  Adv.  Jud.  C.  vii.  Apolog.  C.  i.  S.  xxxvii.  Origen 
contr.  Ct'lf.  L.  i.  p.  21,  22. — L.  ii.  p.  124.  Jrnab.  L.  iii. 
p.  59,  65.  LaSant.  Inllilut.  L.  v.  C.  l'3.  Julian,  Imp.  ap. 
Cyrill.  L.  X. 

who 


APPENDIX. 

who  gives  us  an  Account  of  the  Perfecution  of  the 
Chriftians  by  Nero,  r  He  fays,  that  this  mifchieious 
Superftilion  (as  he  calls  the  Cbrijiian  Religion)  not 
only  fprcad  itfeif  through  Jitd^a,  but  as  far  as  Rome, 
and  that  a  great  Multitude  of  Cbrijlians  were  fcized, 
and  put  to  Death  by  the  Kmperor.  Merc  then  is 
a  mofl  inconteftable  Proof  of  the  wonderful  Pro- 
pagation of  Ccrifliamty.  In  the  I'imc  of  Nero^ 
fcarcely  above  thirty  Years  from  tiie  firft  Publica- 
tion of  the  Gcfpcl  at  Jerufalem^  there  were  not  only 
a  great  Multitude  at  Rome^  who  embraced  tlie  Chrif. 
tian  Religion.,  but  ^  large  Number^  who  were  ar- 
raigned, and  condemned  to  Death  for  the  ProfefTion 
of  it.  But  mod  (Irong  is  the  Teftimony  oi  Pliny 
in  his  Epiitle  to  Trajan.  ^  We  learn  from  thence, 
that  when  he  was  Proconful  in  Bithynia  and  PoJitus 
Chrifiians  abounded  there  j  that  many  had  on  this 
Account  been  informed  againfl ;  that  he  had  made 
diligent  Enquiry,  and  that  by  Torture,  into  the 
Nature  of  the  Charge  againfl:  them,  but  could  not 
difcGver  any  Crime  that  they  were  guilty  of  but  only 
what  he  calls  an  evil  and  exceffive  Superflition.  And 
he  fays,  that  he  thought  it  neccffary  to  confult  the  Em- 
peror on  this  Occafion,  chief y  on  Account  of  the  Num- 
ber of  Perfons  called  in  ^eflion  ;  for  many  of  every 
Age^  and  Rank,  and  of  both  Sexes,  were,  and  would 
be  in  Banger  ♦,  the  Contagion  having  fpread  itfeif,  not 
only  in  the  Cities,  but  in  the  Villages,  and  Country .  The 
y  Annal.  Lib.  xv.  p.  279.  ^  Lib.  x.  Epift.  97. 

H  h  Temples 


473 


474  APPENDIX. 

temples  were  almofi  defertedy  the  facred  Rites  difcon- 
tinued^  and  the  Vi^Jims  met  with  but  few  Fur  chafers. 
Thus  mightily  grew  the  Word  of  God^  and  prevailed^ 
in  a  Province  far  diftant  from  Jud^ea^  W\i\{\n  feventy 
Years  after  its  firfl  Promulo-ation. 

Thus  have  we  feen,  that  immediately  after  our 
Lord*s  Refurre5iion^  and  Afcenfion^  *  the  Jpofles  went 
forth,  and  preached  every  where,  the  Lord  working  with 
them,  and  confirming  the  Word  with  Signs  following  -,  that 
confidcring  the  many,  and  unfurmountable  Difad* 
vantages,  which  they  laboured  under,  the  Nature 
of  the  Word  preached,  the  Condition  of  the 
Preachers,  the  ftrong  Prejudices,  and  PrepofTcf- 
fions  of  the  Heathen  World,  to  whom  they  preached, 
it  was  morally  impofifible  it  could  have  met  with 
Succefs  without  the  Divine  Afliitance,  and  Attef- 
tation.  And  yet  it  has  appeared  from  undoubted 
Authority,  that  //  grew  and  prevailed  every  where  •, 
that  in  the  Compafs  of  a  few  Years  the  Gofpel  was 
publifhed  among  all  Nations,  and,  ^  as  the  Pro- 
phet had  foretold,  the  Name  of  Chrifi  was  great 
among  the  Gentiles,  from  the  rifing  of  the  Sun  even  untg 
the  going  down  of  the  fame, 

*  Mar.  xvi.  20.  ^  Mai.  i.  1 1» 


A  CHARQE 


A 


CHARGE 


D  E  LIVERED     TO    T  H  t 


CLERGY  OF  THE  DIOCESE 


OF 


OXFORD 


IN    THE    YEAR    1771. 


H  h  2 


REVEREND     BRETHREN, 

IT  has  not  been  my  Cuftom,  nor  that  of  my 
Predeceflbrs,  to  detain  you  with  a  Charge  on 
every  Vifitation.  You  iland  not,  I  think,  in 
need  of  fuch  frequent  Admonitions,  either  to  in- 
ftru6l  you  in  your  Duty,  or  to  enforce  on  you  the 
Pradice  of  it.  And  it  may  perhaps  feem  lefs  ne- 
cefTary  now,  than  ever,  to  give  myfelf,  and  you, 
this  Trouble,  v/hen  you  have  fo  lat-ely  received 
fuch  an  excellent  Charge  from  your  worthy  Dio- 
cefan.  It  might  be  fufficient  to  exhort  you  fe- 
rioufly  to  call  to  Mind  the  good  Infl:ru6lions, 
which  you  then  received,  and  diligently  to  follow 
them. 

But  an  Attempt  lately  fet  on  foot,  and  carried 
on  with  great  Zeal,  to  fet  afide  all  Siihjcription  to 
our  Articles  and  Liturgy^  has  made  me  think  it  in- 
cumbent on  me  to  deliver  to  you  my  Sentiments 
on  this  Head.  I  fliall  confine  myfelf  to  what 
chiefly  concerns  us  of  the  Clergy^  the  Reafonable- 
nefs  of  requiring  SubfcripttGn  to  Articles  of  Religion 
from  Perfons  to  be  admitted  to  holy  Orders,  or  to 
a  Cure  of  Souls. 

H  h  3  And 


47^  Reafonablenefs  of  Subfcriptlon 

And  I  hope  I  need  not  employ  many  Words  to 
convince  you  that  Perfons,  who  are  to  be  Teach- 
ers of  others,  (hould  be  themfelves  Jtiind  in  the 
Fdith^  and  fhould  give  to  thofe,  who  ordain,  and 
appoint  them,  fome  Proof  and  Adurance,  that 
they  are  fo.  'St.  Faiil  directs  Timotb)  to  ccmmif 
ihoje  things  which  he  had  heard  to  faithful  Men^  who 
JJjould  be  able  to  teach  others  aljo  -,  ''  and  to  ordain 
fuch  Deacons  only,  as  hold  the  My  fiery  of  the  Faith 
in  a  "pure  Con/cience.  ""  He  commiflions  'Titus  to  or- 
dain fuch  Elders  in  every  City^  as  hold  fafl  the  faith- 
ful IVcrdy  as  they  had  been  taught^  that  they  might 
be  able  by  Jouyid  Doctrine^  both  to  exhort^  and  to  con- 
vince the  Gdinjayers,  And  this  is  agreeable  to  Rea- 
Jon^  as  well  as  Scripture,  In  Affairs  of  lefs  Con- 
cern and  Importance,  would  you  employ  a  Man 
to  teach  others,  who  did  not  underftand,  or  who 
mifunderftood  the  things  he  was  to  teach?  Sound- 
iiefs  of  Dctlrine  is  indeed  the  principal  thing  to  be 
required  in  a  Chrifiian  Teacher.  Ignorant  Perfons 
are  certainly  no  way  qualified  to  be  Teachers. 
But  Error  is  v/orfe  than  Ignorance;  a  blind 
Guide  being  more  eligible  than  a  felf-fufficient 
one,  who  would  purpofely^  carry  -you  the  wrong 
Way.  Nor  does  a  bad  Life  fo  immediately  affedl 
the  People  under  the  Teacher's  Care,  as  errone- 
ous Princi]:)lcs  do.  Tlie  People  may  receive  Pro- 
fit from  the  good  Dodrine  of  a  wicked  Minifler, 

•  2  Tim.  ii.  2.  ^  1  Tim.  iii,  9.  ^  Tit.  i.  9. 

and 


to  Artlcks  of  Religion,  479 

and  need  not  copy  after  his  bad  Example.    But 
the  Appointment  of  erroneous,  and  falfe  I'eachers 
is  inconfiflent  with  the  very  End  and  Defign  of 
fuch  Appointment,  which  is  to  inftrudl  the  People 
in  the  Truth,  and  (as  tlie  Apofile  fpeaks)  by  found 
DGofriuCj  both  to  exhort^  and  to  convince  the  Gainfayers, 
Accordingly,  in  all  Ages  of  the  Church  great 
Care  has  been  taken  to  enquire  into  the  religious 
Principles  of  Perfons  to  be  admitted  into  Orders, 
or  to  a  Cure  of  Souls,  though  different  Methods 
may  have  been  purfued  in  different  Times,  and 
Places.    This  method  of  requiring  Subfcription  to 
known  Articles  of  Faith  feems  to  be  the  lead  ex- 
ceptionable of  any.     If  no  fuch  Subfcription  were 
required  by  publick  Authority,  every  Bifhop  would 
doubtlefs  be  bound  to  enquire  into  the  religious 
Principles  of  thofe,  who  offered  themfelves  for  holy 
Orders,  and  to  rcjed:  all  fuch,  as  he  judged  to  be 
unfoundin  the  Faith.  But  is  it  not  much  for  the  Eafe 
of  the  Bifliop  to  have  a  certain  Rule  ?  And  is  he 
not  hereby  freed  from  the  odious,  and  invidious 
Tafk  of  judging  of  Men's  Faith,  and  rejecfting 
Candidates  arbitrarily,  according  to  his  own  pri- 
vate Opinion  ?  And  with   regard  to   the   Candi- 
dates, is  it  not  much  better  to  know  previouHy 
what  teft  of  their  Orthodoxy  will  be  required  of 
them,  than  to  be  fubjed:  to  the  Caprice  of  one 
Man,    and  run   the  Riik   of   a   refufal,    without 
knowing  what  Account  of  their  Faith  will  be  de- 
M   h  4  manded 


480  Reafonablenefs  of  Subjcription 

manded  ?  And  with  regard  to  the  Church,  a  Te{t 
agreed  upon  by  the  whole  Body  of  the  Bifhops 
and  Clergy  Is  certainly  a  better  and  fecurer  Way 
of  keeping  falfe  and  erroneous  Teachers  out  of 
the  Church,  than  the  leaving  the  matter  to  the 
Difcretion  of  each  private  Bifhop,  fome  of  whom 
might  happen  themfelves  to  be  ignorant,  indolent, 
or  unlbund  in  the  Faith.  One  would  hope  that  fo 
eafy,  fo  equitable,  and  fo  well  approved  a  Me- 
thod of  proving  the  Faith  of  Candidates  for  the 
Miniflry  would  meet  with  but  little  Oppofition. 
But  loud  has  been  the  Clamour  againft  fuch  Sub-- 
Jcript'ion^  and  many  are  the  Obje6lions. 

^  One  chief  tiling  obje6led  is,  that  this  Suhjcrip^ 
tion  interferes  with  the  Rights  of  private  Judgment y 
and  is  an  Infringement  of  our  Chriftian  Liberty,  But 
whofe  Liberty ,  or  what  Liberty,  is  hereby  infringed? 
A  Teft  required  of  Candidates  for  the  Miniflry 
can  affe6l  thofe  only  who  defire  fuch  Office.  And 
thefe  are  every  one  Hill  left  at  Liberty  to  judge  for 
themfelves,  and  think  as  they  pleafe.  If  they  ap- 
prove not  the  Po6lrines  of  our  Articles,  they  are 
at  Liberty  whether  they  will  fubjcribe  to  them,  or 
not.  No  one  compels  them  to  fubjcribe,  or  affent 
to  thefe  Doctrines.  We  only  refufe  to  admit  into 
the  M i ni  11  ry  thofe,  who  in  Points,  which  we  judge 
important^  think  differently  from  us.    And  herein 

••  ConfefTional,  p.  32,  38.     Propofals  for  an  Application  to 
Parliament. 

the 


to  Articles  of  Religion,  48 1 

the  Governors  of  our  Church  iiave  as  much 
Right  to  judge  for  themfelves,  as  thcfe  Obje6lors 
have.  Each  Bifhop  might,  and  mull  liave  cxer- 
cifed  the  fame  Right,  if  nothing  herein  had  been 
defined  by  publick  Authority.  If  any  one  like 
not  our  Terms,  he  may  apply  himfclf  to  fome 
other  ProfelTion,  or  Bufinefs,  and  has  no  reafon  to 
complain  of  any  Injury  done  him. 

*  But  is  not  hereby  many  a  ccnjcientions  Minijler 
laid  under  the  unhappy  Dilem7na  of  either  Jubfcribingy 
or  Jiarving?  I  fcarcely  know  how  to  give  a  ferious 
Anfwer  to  fuch  Queftions — Miniflers — but  we  are 
fpeaking  of  tliofe  who  deftre  the  Office  of  a  Minijler, 
^And  of  thefe  not  only  a  pure  Conjcience  is  re- 
quired, but  that  they  hold  the  Myjlery  of  the  Faith, 
If  they  are  not  fufFered  to  enter  into  the  Miniftry, 
are  there  no  other  BufinelTes,  or  ProfefTions,  by 
which  they  might  get  an  honefl:  Livelihood  ?  Is 
there  no  Bread  to  be  got  by  any  other  Means, 
but  only  by  thrufling  themfelves  into  the  Mini- 
flry  ?  Our  Clergy  are  indeed  in  general  fo  meanly 
provided  for,  and  the  rich  Benefices,  and  Prefer- 
ments, confined  to  fo  few,  that  we  can  fcarcely 
think  Men  in  earned,  who  pretend  that  they  are 
reduced  to  the  NecefTity  o( Jiarving  by  being  kept 
out  of  the  Miniflry.  Inftances  of  thefe  Jlarvingy 
confcientioiis  Non-fubJcribers,  are,  I  believe,  v^rj 
rare. 

*  Confeflional,  p.  31,  164.  ^  i  Tini.  ii!.  9. 

But 


482  Rcafonablcnefs  of  Subfcrlpt'ion 

But  it  is  faid,  that  we  are  hereby  deprived  of  the 
Labours  of  worthy  Men.  If  by  worthy  Men  are 
meant  fit  Perfons,  we  muil  beg  leave  to  deny  that 
thofe  who  hold  I'hings  contrary  to  found  Loctrine, 
are  worthy  Men,  Such  Men  may  be  fincere  in  their 
Profeilion,  and  of  unbiameable  Life  and  Converfa- 
tion.  They  may  be  alfo  Men  of  good  Learning 
and  Abilities  •,  bur,  notwithftanding  all  thefe  Quali- 
fications, we  cannot  think  them  fit  to  be  entrufted 
with  the  Miniftry  of  the  Gofpel,  if  they  err  concerning 
the  Faith.  Nor  do  I  deny  that  fome  have  had  Scru- 
ples concerning  fome  of  our  Articles^  and  have  been 
thereby  debarred  from  ferving  in  the  Miniftry,  who 
would  have  done  good  Service  to  tlie  Church.  But 
this  I  will  be  bold  to  fay,  that  we  have  not  wanted 
their  Afliftance.  No  Church  has  produced  greater 
Ornaments  of  the  Chriftian  Profefilon  than  the 
Church  of  England  has,  in  all  Ages  fince  its  firft 
EftablKhment  to  this  Day.  And  for  the  Proof 
of  this  I  may  appeal  to  the  Annals  of  our  Hiftory, 
and  to  your  own  Knowledge  and  Experience. 

« Another  Hiing  pretended  is,  that  requiring 
Subfcription  to  Forms  of  human  Ccwpofition  is  adding 
to  the  Rule  of  Faith.  We  do  not  let  up  our  y/r- 
iicles  for  a  Rule  of  Faith,  or  appeal  to  them  as 
fuch  :  Nor  do  we  prove  our  Doi^lrines  by  our 
Articksy  but  from  Scripture  only,  which  we  ac- 
knowledge to  be  the  fole  Rule  of  Faith,  by  which 

»  Confeflional,  ch.  vi. 

alone 


to  Articles  of  Rdlgmi.  483 

alone  the  Truth  oi  all  Doctrines,  and  of  our  Ar- 
ticles themfelve-S  mud  be  tried.  Our  Articles  them- 
felves  teach,  that  ^-  ihe  Holy  Scripture  containetb  all 
Things  7ieceJJary  to  Salvation,  fo  that  wbatfoevcr  is 
not  read  therein^  nor  may  be  proved  thereby,  is  not  to 
be  required  of  any  Man,  that  it  Jhould  be  belirjcd  as 
an  Article  of  the  Faith,  or  be  thought  requifite,  or  ne- 
cejjary  to  Salvation.  But  though  our  Church  pre- 
tends not  to  be  infallible,  '  yet  fhe  claims  the  fame 
Right,  as  has  been  claimed,  and  exercifcd  by  all 
Chriftian  Churches,  ^  of  taking  Care  that  her  Clergy 
teach  no  other  Doflrine,  but  what  Ihe  judges  to  be 
true,  and  agreeable  to  Scripture,  and  of  requiring 
of  them  proper  Security  that  they  fhall  do  fo. 
Our  Articles,  though  we  truit  that  the  Truth  of 
them  may  be  proved  by  Scripture,  are  not  impofed 
on  any  Man,  much  lefs  on  all  Men,  as  Articles  of 
Faith  necejjary  to  Salvation,  but  rather  as  Articles  of 
Enquiry,  whereby  to  difcover  whether  thole  who 
offer  themfelves  for  the  Mini  dry  are  apt  to  teach, 
and  hold  the   true    Docftrine  of  Scripture.     Some 

^  Art.  vi.  *  The  NecefTity  of  this  is  acknowledged, 

and  contended  for,  by  Calvin,  who,  in  his  EpiiUe  to  the  Pro- 

tedor  of  England^  thus  expreHcs  himfelf Claudenda  ej}  enim 

jariua  curhjis  doSirinis.  Ratio  autem  txpenita  ad  <am  rem  nna  ejf  ; 
Ji  extet  nempe  fumma  qua-darn  do:lrina  ah  omnibus  rectpta^  quum 
inter  pra:dicandum  fequantur  omnes^  ad  quam  ttiam  ohftrvandum 
omnes  Epi/copi  tt  Parochi  jurejuiando  adjiringantur^  ut  nemo  ad 
mxinus  ecclejiajlicum  admittatur^  ntfi  fpondeat  ilium  do^rina  confer." 
fum  fibi  inviolatum  futurum.  ^  Sec  X  Tim.  i.  3. 

fuch 


484  Reafonahlenefs  of  Subfcription 

fuch  IZnquiry  it  would  be  the  Duty  of  every  Bi- 
fhop  to  make  with  regard  to  all  fuch  Candidates, 
it  there  were  no  Form  o^  Articles  prefcribed, 

'  But  is  not  a  Declaration  that  we  will  teach  710- 
thing  but  what  we  are  perfuaded  may  he  concluded^ 
and  proved  by  the  Scripture,  a  fufficient  Teft  of  our 
Orthodoxy?  It  is  fuch  a  Tejl,  as  would  admit  into 
the  Miniftry  PopiJJj  Priejls,  Jefuits^  and  all  the  wild- 
eft  Se^Iaries  •,  for  all  thcfe  pretend  to  found  their 
Dodlrines  on  Scripture. 

"  But  do  we  think  that  new  and  unfcriptural 
TVords  will  better  fix  the  Senfe  of  Scripture-BoHrim 
than  the  IFords  of  Chrifi,  and  his  Apojlles?  We 
acknowledge  the  Scriptures  to  be  fufficiently  clear 
in  all  Matters  nccelTary  to  Salvation.  But  what 
if  Men  wrejl  thefe  Scriptures,  explain  away  the 
plaineft  Texts  of  Scripture,  and  pretend  to  prove 
the  mod  erroneous  and  pernicious  DoclTtrines  from 
Scripture?  Are  fuch  Men  to  be  entrulled  with  the 
Miniftry  of  the  Gofpel,  and  commilTioned  to  teach 
thefe  erroneous  Do^lrines  ?  What  then  is  to  be 
done  in  this  Cafe  ?  I  know  of  no  better  way  of 
Security  againft  fuch  Deceivers,  than  by  draw- 
ing up  Articles  explaining  fuch  Scriptures  as  thefe 
Men  have  perverted,  and  guarding  againft  their 
Mifconftrudlions.  Thus  for  Inftance,  the  Words 
of  St.  John — "  In  the  Beginning  was  the  IVordy  and 

*  Confcffional,  p.  16,338.  "^  Ibid.  p.  19. 

"  Joh.  i.  I. 

tbi 


to  Articles  of  Religion,  .3  e 

the  Word  -was  with  God,  and  the  Word  was  God—uro 
clear  and  plain  to  any    common   Underftanding. 
But,  if  Men  will  evade  the  Force  of  fuch  plain 
Texts  by  fubtle  Diftinftions,  and  tell  us  that  Cbri/l 
IS  only  a  Secondary,  and  inferior  Kind  of  God;  a 
God  by  Office  only,  and  not  by  Nature ;  a  God  in  the 
fame  Senfe  only,  as  Jngels,   as  Mofes,  and  other 
Men  are  called  Gods ;  as  we  think  fuch  Interpre- 
ters of  Scripture  not  qualified  to  be  Teachers  of  the 
Gofpel,  we  judge  it  neceffary  to  guard  againll  thefe 
Evafions.     If  we  are  on  this  Account  forced  to 
make  Ufe  of  new  Terms,  the  Novelty  is  chargeable 
not  on  us,  but  on  them.     And  it  may  be  eaHly 
fliewn,  "and  indeed  has  been  Ihewn,  that  every  Jr. 
tide,   both  of  the   Nicene,   and  Athamjlan  Creed, 
which  they  exclaim  fo  bitterly  againft,  was  occa! 
fioned   by  the  nevj  and  unfcriptural  Diftinftions  of 
fubtle  Corrupters  of  the   Faith.     Nor  could  we 
guard  againft  the  Errors  of  Popery,  and  other  Sec- 
taries, but  by  ne-^  Words  exprefsly  condemning  the 
t'nfcriptural-Doavm^s,  which  they  had  introduced. 
The  very  Perfons   who   make  this  Objedion  in 
their  Writings,  and  Difcourfes,  deliver  themfclves 
m  Words   not   occurring  in  Scripture,  and  think 
they  can  make  the  Dodtrines  of  Scripture  more 
plain  by  Words  of  their  own  dcvifing.     Why  then 
will  they  not  allow  the  Governors  of  the  Church 

•  See  tVaUrlancT,  Critical  Hiaory  of  the  Athan.,f,an  Cud, 
Chap,  X. 


to 


486  Keafonablenefs  of  Subfcription 

to  guard  againfl  the  Mifconftriidlions  of  ir.'m  Talk- 
ers  and  Deceivers,  by  Words  adapted  to  this  Pur- 
pofe?  If  this  is  not  allowed,  we  can  (as  I  faid  be- 
fore) have  no  Fence  to  prevent  Popijh  EmifTarics, 
or  any  falfe  Teachers  whatfoever,  from  thrufting 
themfelves  into  the  Miniftry. 

Another  common  Objedion  is,  that  /bis  Aulho^ 
rity,  clamed  by  our  Cburcb  to  efiahlijJo  Ccyifejfwns,  will 
equally  Jerve  to  vindicate  the  Church  oj  Rome  with  re- 
gard to  her  Impofitions,  But  the  Cafe  is  in  many 
Refpeds  widely  different.  Not  to  mention  that 
the  Doctrines  eitablifhed  by  the  Church  of  Rome  are 
manifeftly  falfe,  and  repugnant  to  Scripture,  which 
we  can  prove  ours  not  to  be-,  we  require  thofe,  who 
are  to  be  entrufted  with  the  Miniftry,  and  Govern- 
ment of  our  Church,  to  fubfcribe  to  our  Articles  : 
The  Church  of  Rome  requires  her  Additions  to  the 
Faith  to  be  believed  by  all  Men,  Laity,  as  well  as 
Clergy,  under  Penalty  of  Damnation  ;  and  thun- 
ders out  her  Anathemas  againd  all,  who  will  not 
receive  her  Dccifions  on  every  Point.  We  6\{^ 
claim  and  abhor  all  Pcrfecution  :  That  Church  per- 
fccutes  all  who  diffent  from  her,  with  Fire  and 
Faggcr. 

Again,  that  Church  lays  Claim  to  Jnfallihility^ 
\jfurps  an  abfolute  Authority  over  Men's  Con- 
fcicnces,  and  denies  all  Right  of  private  Judgment 
in  Matters  of  Faith.  We  pretend  not  to  be  iyifaU 
hhiei    We  permit  and  defire  all  Men  to  judge  for 

themfclvcsu 


to  Articles  of  Religion.  487 

themfelvcs.  But  then  the  Governors  of  our  Church 
claim  the  fame  Right,  which  tlicy  allow  to  others, 
of  judging  for  themfclves,  and  afling  accordingly. 
And  in  Virtue  of  this  Right  they  think  themfclves 
entitled  to  judge  what  Dodrincs  arc  fit  to  be  taught 
in  the  Church,  and  what  Securities  are  to  be  re- 
quired of  thole  who  enter  into  the  Miniilry,  that 
they  teach  no  other  Bo^rine.  ^  This  Power  was  ex- 
ercifed  by  all  Chriflian  Churches,  before  the  Efta- 
blifhment  of  Popery  •,  and  has  been  claimed  by  all 
Protefiant  Churches  fince  the  Reformation.  One 
chief  End  indeed  of  Proteftant  Confejfwns,  and  of 
our  Articles  in  particular,  was  to  be  a  Fence  againft 
Popery  •,  and,  1  humbly  apprehend,  that  we  cannot 
do  a  Thing  more  acceptable  to  the  RomiJJ?  Churchy 
or  more  ferviceable  to  their  Caufe,  than  to  throw 
down  this  Fence. 

It  is  farther  faid,  that  hy  repealing  the  Laii's  re- 
quiring Suhfcription^  we  Jhall  prevent  the  evil  Confe- 
quences  of  Diffcntion^  and  fecure  the  Peace  of  our 
Church.  But  v/hy  fhould  Subfription  deftroy  this 
Peace  ?  Why  may  not  Perfons  of  different  Ferfua- 
fions,  and  Communions,  live  in  Peace,  and  mutual 
Charity  ?  We  bear  no  Hatred  or  Malice  to  thofe 
who  diffent  from  us  •,  nor  do  we  dcfire  to  perfecutc 
or  injure  them.  If  they  will  fuffer  us  to  be  at 
Peace,  we  fhall  not  molell  them.  If  they  approve 
not  the  Doiflrines  of  our  Articles^  they  need   not 

»  StQ  Bingham  kiiiici.  B.  iv,  Ch.  3.  1.  2. 

fubfcribe 


^88  Reafonabknefs  of  Subfcription 

fubfcribe  to  them.  If  they  diflike  the  Terms  of 
our  Communion,  we  compel  them  not  to  come  in  : 
They  have  a  full  Toleration  to  repair  to  any  Con- 
venticle they  like  bed,  or  to  fet  up  one  for  them- 
felves.  Again,  would  the  Repeal  of  thefe  Laws 
promote,  or  reilorc  Peace  ?  Would  Perfons  of  dif- 
ferent Perfuafions  be  lefs  zealous  in  Defence  of 
their  refpedlive  Tenets,  or  treat  their  Opponents 
with  lefs  Severity  ?  Would  our  Seflaries,  if  ad- 
mitted within  the  Pale  of  the  Church,  be  more 
quiet  within  Doors,  than  they  are  without  ?  "^  The 
bitter  and  virulent  Inve(5i:ives,  which  have  been 
publifhed  againil  our  Church,  and  againft  ibme  of 
its  brighteft  Ornaments,  give  us  little  Room  to 
hope  for  Peace,  by  Compliance  with  fuch  Men's 
clamorous  Demands.  '  Nor  do  we  think  it  would 
promote  either  Peace,  or  Edification,  if  all  Men 
of  all  Perfuafions  were  allowed,  and  commifTioned 
to  teach  in  our  Churches  whatever  Doclrines  they 
pleafed.  Would  not  rather  every  Pariih  have  a 
Syflem  of  Divinity  peculiar  to  itfelf  ?  And  per- 
haps in  the  fame  Church  one  Doclrine  might  be 
preached  in  the  Morning,  and  another  quite  diffe- 
rent, fet  forth  with  equal  Authority,  in  the  After- 
noon ?  And  thus  that  glorious  Confufion  would 
foon  take  Place,  which  Infidels  wifli  for,  and  the 
Church  ^/ /^^;wf  would  rejoice  to  fee.     And  many 

^  See  Confefllonal  from  Beginning  to  End. 
'  See  Mr.  IVhites  Append,  to  his  three  Letters,  p.  70. 

well- 


to  Articles  of  Religion.  g^ 

^fvell-difpofcd  Perfons,  not  knowing  where  to  find 
the  Church  of  England,  would  take  Refuge  in  Po- 
pery, The  Experiment  was  in  great  Meafure  tried 
laft  Century;  and  the  Confcquence  was  not  Peace^ 
but  Strife  and  Confiifion^  and  every  evil  IVork,  We 
may  well  hope  that  our  Governors,  both  in  Church 
and  State,  will  have  more  Regard  to  their  own 
Peace,  and  that  of  the  Publick,  than  to  be  willing 
to  repeat  the  Experiment. 

Another  Objedlion  is,  that  fuch  Forms  of  Faith 
will  not  prevent  Diverfity  of  Opinions,  but  only  tempt 
Men  to  turn  Hypocrites.  If  the  bell  Method  we  can 
think  of  to  avoid  Diverfities  of  Opinions,  and  efiablifh 
Confent  touching  true  Religion,  has  through  the  Per- 
verfenefs,  and  Corruption  of  Mankind,  a  contrary 
EfFea,  furely  not  we,  but  thefe  Hypocrites,  are  to 
blame.  But  we  cannot  think  it  a  good  Reafon 
for  throwing  down  all  the  Fences  of  our  Vineyard, 
becaufe  fome  wild  Boars  will  fometimes  break 
through  them.  There  is  nothing  but  what  may  be 
perverted  and  abufed  by  Men  of  corrupt  Minds, 
dejlitute  of  the  Truth.  Even  the  Gofpel  of  Peace 
has  given  Occafion  to  Divifion  and  Contention. 
Oaths  were  defigned  to  put  an  End  to  all  Strife  -,  to 
fecure  Obedience  to  the  Laws,  and  Allegiance  to 
the  Sovereign  :  And  yet  we  have  too  many  In- 
ftances  of  Men's  fwearing  to  Falflioods ;  of  taking 
Oaths  of  Allegiance,  and  immediately  breaking  out 
into  Rebellion.     When  this  is  allowed  as  a  Reafon 

I  i  for 


49^  Reafonahlenefs  of  Suhfcription 

for  requiring  no  fiich  Oaths^  then  it  may  be  urged 
as  an  Argument  for  abolifhing  all  Subfcriptions. 
But  if  Men  will  trifle  with  Oatbs^  and  Subfcrip- 
tions^ it  is  their  Fault,  and  not  that  of  the  Im* 
pofers. 

But  the  loudeft  Clamour  is  againfl  fuch  of  our 
Articles^  as  have  been  thought  to  favour  the  Doc- 
trine of  Calvin,  And  here  we  are  to  combat  with 
Enemies  of  all  Sorts.  The  Followers  of  Jrius^  and 
Socinus^  make  this  a  Plea  for  fubfcribing  the  Ar- 
ticles in  their  own  Senfe  j  and  pretend  that  all,  who 
are  not  the  Difciples  of  Calvin^  are  guilty  of  the 
like  Prevarication.  And  '  fome  among  ourfelves, 
who  pretend  indeed  to  be  the  only  true  Members 
of  the  Church  of  England^  join  in  the  Cry,  and  ac- 
cufe  all,  who  are  not  as  rigid  Calvinifls  as  them- 
felves,  of  Equivocation^  and  Hypocrify^  and  of  impioufy 
fetting  their  Hands  to  Do^rines,  zvhich  in  their  Hearts 
they  never  affented  to.  As  thefe  heavy  Charges 
againfl:  us  may  have  difl:urbed  the  Minds  of  fome 
well-difpofed  Fcrfons,  it  may  be  proper  to  look 
back  into  the  firfl:  Occafion  and  Defign  of  fuch 
Articles.  '  The  Thing,  which  gave  the  firft  Occa- 
fion to  the  Refonnation  begun  by  Luther^  was  the 
fcandalous  Pra6lice  of  felling  Papal  Indulgences. 
This  gave  Rife  to  Difputes  about  the  Merit  of  gccd 
Works:  And  this  again  opened  a  Door  to  Con- 

•   See  Pietas  Oxen.  p.  28,  68.  »  Sec  SleidantStchndorf, 

and  other  HiHoriani  of  tliorc  Times. 

trovcrfies 


to  Articles  of  Religion,  491 

troverfies  about  God's  Grace,  and  Free-lFill^  and 
other  nice  and  difficult  Points.  In  thele  Matters 
the  ftrft  Reformers  differed  from  one  another ;  and 
fome  of  them,  and  particularly  Luther  himfelf, 
were  in  the  Heat  of  Controverfy  betrayed  into 
fome  unguarded,  and  unwarrantable  Expreflions. 
And,  what  was  Hill  worfe,  others,  letting  up  for 
Reformers,  broached  many  erroneous,  and  peftilent 
Dodlrines.  Some  denied  the  Divinity  of  our  Blejfed 
Saviour:  Others  denied  the  Neceffity  of  Good 
IVorks,  and  held  that  the  Saints  could  not  fin  •,  and 
under  this  Pretence  broke  out  into  Sedition,  and 
committed  the  groffeft  Enormities.  The  Papifls 
made  great  Advantap;es  of  thefe  Differences  amons: 
Proteftants,  They  pretended  that,  by  forfaking 
the  Catkolick  Church,  Men  were  led  into  endlefs 
Difputes  i  and  they  charged  the  hafty  Affertions 
of  particular  Writers,  or  Errors  of  falfe  Teachers, 
and  wild  Enthu/tafls,  upon  the  Protejlants  in  gene- 
ral. "  This  laid  the  Protejlants  under  a  Neceffity 
of  vindicating  themfelves.  And  to  this  End  they 
drew  up  that  celebrated  Confeffwn  of  Faith,  which 
they  prefented  to  the  Diet  of  Augsbourg,  In  this 
they  had  two  Views  •,  firll,  to  acquit  themfelves  of 
the  Scandal  of  abetting  wild  and  feditious  Enthu^ 

"*  The  very  fame  Account  of  this  Affair  is  given  by  the  Au- 
thor of  the  Confejjionalf  and  he  acknowledges  this  Nt((jjity, 
and  thereby  cffe»^ually  confutes  himfelf.  See  ConffJ/ssnal,  p.  4. 
and  5,  and  Second  Letter  to  the  Author,  p.  23. 

I  i    2  fi^Ji^t 


492 


Reafonablenefs  of  Subfcription 

fiafts^  and  to  declare  to  all  the  World  what  were 
their  real  Doclrines  :  Secondly,  to  prevent  fuch 
Enthufiajis  on  the  one  Hand,  and  Fcpifh  Emiflarics 
on  the  other,  from  intruding  themfelves  into  their 
Miniftry.  And  herein  they  proceeded  with  great 
Prudence  and  Moderation.  The  Difpurcs,  which 
had  arifcn  on  thefe  Points,  obliged  them  in  fome 
Sort  to  declare  their  Sentiments  concerning  them. 
But  then  they  drew  up  their  Articles  in  general  and 
comprehenfive  Terms.  They  condemned  on  the 
one  Hand  the  Papijls^  who  aflerted  the  Merit  of 
Good  JVorks^  and  on  the  other  Hand  the  Antinomi- 
ans^  who  denied  the  NeceflTity  of  them.  And  again 
they  condemned  the  Pelagians^  who  denied  the  Ne- 
cefTity  of  God's  Grace ;  and  on  the  other  Hand  the 
Anabaptifts^  and  others,  who  denied  all  FreeWill. 
^'  But  they  fo  worded  their  Articles^  as  to  compre- 

'*'  It  is  remarkable  that  there  were  the  like  Difputes  about 
Tredtjti nation  and  Graa  in  the  Rcmjh  Churchy  before  the 
Council  of  Trent ^  as  have  been  fmce  zxwow^  P rot eji ants  \  that 
thefe  Points  were  warmly  debated  in  that  Council  ;  and  tliit 
they  purpofely  framed  their  Decrees  in  I'uch  Manner  as  to 
fatisfy  both  Parties  ;  that  thefe  Parties  continued  their  Dif- 
putes during  the  fitting  of  that  Council,  and  each  Party 
claimed  the  Authority  of  the  Council  on  their  Side;  but  the 
Fathers  there  aflcmbled  never  thought  fit  to  explain  their  own 
Decrees,  or  decide  tliis  Controverfy.  But  thefe  Differences 
flill  fubfill  in  that  Chunh  among  thofe  v/ho  fubfcribe  to  the 
Decrees  of  the  Ccuncil  of  Trent,  Thouv^h  this  Procedure  may 
fccm  rather  unaccountable  in  a  Church  which  claims  an  in- 
fallible 


to  Articles  of  Religion.  493 

hend  all  thofe  who  thought  foberly  and  moderately 
on  thcfe  Points,  though  they  differed  from  one 
another  in  the  Manner  of  explaining  them.  Our 
Reformers  here  in  Englandy  in  King  Edward  the 
Sixth's  Time,  went  on  the  fame  Plan,  and  afted 
with  the  like  Prudence,  and  Moderation.  ^  They 
were  no  Difciples  of  Cahin ;  but  they  fo  drew  up 
their  Articles^  as  to  include  Perfons  of  different  Per- 
fuafions  in  thefe  Points.  In  ^een  Elizabetb^s  Reign 
thefe  Articles  were  reviewed,  and  received  fomc  Alte- 
rations, and  this  is  the  Form  of  Articles  to  which  we 
now  fubfcribe.  But  the  Convocation  which  drew 
up  thefe  Articles^  though  it  mud  be  owned  that 
many  of  the  Members  of  it  had  then  imbibed  the 
Sentiments  o^  Calvin ^  yet  obferved  the  fame  Mo- 
deration as  their  Predeceffors  had  done ;  nor  did 
they  add  one  fingle  Article  in  favour  of  Cahinifm, 
The  feventeentb  Article^  which  treats  of  Predefiina- 
tiotty  is  drawn  up  without  any  Mention  of  ahfolute 
Reprobation^  and  tells  us,  that  we  mujl  receive  God's 
Promifes  in  fucb  wife^  as  they  he  generally  fet  forth  to 
us  in  Holy  Scripture  •,  whicb  ( ^  as  the  learned  Mr. 

fallible  Power  of  deciding  all  Con  trover  flcs,  yet  I  cannot  but 
applaud  their  Prudence,  and  wifh  they  had  fliewn  the  like 
Moderation  in  other  Points.  See  F.  Paul*s  Hift.  of  the  Coun* 
cil  of  Trent.  B.  ii.     //(y//«'j  Hift.  Quinquart.  Controv.  C.  3. 

*  See  this  proved  in  Dr.  Ncmll's  Anfwcr  to  Put  as  Oxen, 
p.  76,  &c. 

y  Annalsof  the  Reformation, Ch.  28.  Sec  alfoThird  Letter 
to  the  Author  of  Confeflional,  p.  33,  &c.   Dr.  Fc.hergilPj  Poft- 

I  i  3  ft"P« 


494-  Reafonablenefs  of  Subfcription 

Strype  obferves)  fcems  to  have  been  done  to  prevent 
any  Scruple^  which  might  arife  to  any  Protejlant  a^ 
■  gainji  fubfcrihing  the  f aid  Articles,  ''And  accordingly, 
when  foon  after  Difputes  ran  high  on  thcfe  Points, 
the  Calvinijls  attempted  to  add  new  Articles^  and 
gave  this  Reafon  for  it,  that  thefe  Points  were  not 
before  concluded^  and  defined  by  puhlick  Authority. 

What  then  is  required  of  us  when  we  are  called 
upon  to  fuhfcribe  our  Articles?  And  in  what  Senfe 
do  ^tfubfcribe  them  ?  Our  Subfcription  is,  as  1  ap- 
prehend,  a  Declaration  of  our  Belief,  and  Aflent 
to  the  Truth  of  the  Do^Slrines  contained  in  the 
Articles  ^  and  we  are  required  to  fuhfcribe  them  in 
the  Senfe  of  the  Impofers.  We  are  not  to  fuhfcribe 
them  in  our  own  Senfe,  or  in  any  Senfe  which  we 
can  pofilbly  put  upon  the  Words ;  for  this  would 
in  all  other  Cafes  be  efteemed  downright  Prevari- 
cation. Nor  are  we  to  fuhfcribe  them  fo  far  only,  as 
they  are  agreeable  to  Scripture ;  for  this  is  no  Sub- 
fcription at  all.  This  amounts  to  a  Declaration 
that  we  think  thefe  Articles  agreeable  to  Scripture^ 
fo  far  only  as  they  are  agreeable  to  Scripture^  which 
("  as  Bifliop  Conybeare  juftly  obferves)  is  as  much 
trifling  with  common  Senfe,  as  with  common  Honefly. 
But  how  are  we  to  know  the  Senfe  of  the  Impo- 

fcrlpt  to  Sermon  on  If.  xlii.  24.     ^«//Apologia  pro  Harmonia. 
ifatfrland's  Supplement  to  Cafe  of  Arian  Suhjcription. 

*  See  Strype' s  Life  oUi'hitc,ft,  App.  B.  iv.  N**.  25. 

•  Sermon  on  Tim.  vi.  3,  4.  p,  25. 

fers  ? 


to  Articles  of  Religion.  45^ 

fers  ?  I  fuppofe  it  may  in  mod  Cafes  be  judged  of 
from  the  plain,  ufual,  and  literal  Signification  of 
the  Words  ufed.  Where  the  Words  of  the  Arti- 
cle  are  plain,  and  determinate,  there  can  be  no 
Doubt  of  its  Meaning.  Where  Dodlrines  are  ex- 
prefsly  aflerted,  or  Errors  exprefsly  condemned, 
thofe  who  difbelieve  the  Dodlrines  fo  afTerted,  or 
hold  the  Errors  fo  condemned,  cannot  honedly  fub- 
fcribe.  No  Papijl  can  confcientioufly  fubfcribe  to 
our  Articles :  Moft  of  the  peculiar  Tenets  of  P^- 
pery,  the  Dodlrine  of  the  hfaWbility  of  the  Churchy 
the  Merit  of  Good  Works^  Purgatory^  Tranfuhftantia- 
tioriy  the  IVorfhip  of  Images  and  Relicks^  and  Invoca- 
tion of  Saints^  are  therein  exprefsly  condemned. 
No  Socinian,  or  Arian,  can  honeftly  fubfcribe  an 
Article  which  afTerts,  that  in  the  Unity  of  the  Godhead 
there  he  three  Perfons  of  one  Subflance^  Power ^  and 
Eternity.  No  one,  who  denies  the  NecefTity  of 
Divine  Grace^  can  fubfcribe  to  the  Tenth  Article  \ 
nor  can  any  one,  who  denies  the  Neceflity  of  Good 
IVorks^  fubfcribe  to  the  Twelfth,  ""  But  then  there 
are  feveral  Articles  purpofely  worded  in  general 
Terms.  To  thefe,  Perfons  who  agree  in  the  ge- 
neral Do6lrine  there  delivered,  may  honeftly  fub- 
fcribe, though  they  are  of  different  Perfuafions  in 
the  Explication  of  this  general  Dodlrine.     And  in 

*  See  Dr.  WaterlantTs  Cafe  of  Arian  Suh/cription,  p.  40.  Se- 
cond Letter  to  the  Author  of  the  Confejfional ,  p.  136,  &c.  p. 
160,  &c.    Dr.  Nonuilft  Anfwer  to  Pittat  Oxcm.  p.  119,  &c. 

I  i  A  Jhij 


496  Reafonablenefs  of  Subfcription 

this  Cafe  we  are  to  enquire,  to  what  general  Dodlrinc 
the  Impofers  defigned  to  require  our  AfTent,  not 
what  were  their  private  Opinions  with  regard  to 
the  particular  Explications  of  it.  There  is  a  plain 
Inftance  of  this  in  the  23d  Article,  which  teaches, 
that  //  is  not  lawful  for  any  Man  to  take  upon  him  the 
Office  of  puhlick  Preachings  or  fninijlring  the  Sacra" 
ments  in  the  Congregation^  before  he  be  lawfully  calledy 
and  fent  to  execute  the  fame.  And  thofe  we  ought  to 
judge  lawfully  called,  and  fent,  which  be  chofen,  and 
called  to  this  Work^  by  Men  who  have  publick  Autho- 
rity given  to  them  in  the  Congregation  to  call,  and  fend 
Minijlers  into  the  Lord's  Vineyard,  Who  thofe  are 
is  not  here  determined.  The  Compilers  were  not 
willing  to  condemn,  or  unchurch  the  reformed 
Churches  abroad ;  and  therefore  prudently  avoided 
determining  the  Qiieflion  whether  Epifc opal  Ordina- 
tion is  neceffary.  Thofe  who  hold,  and  thofe  who 
deny,  the  NecefTity  of  Epifcopal  Ordination^  may 
both  fubfcribe  to  this  Article  :  Thofe  only  are  con- 
demned by  it,  who  hold  that  a  Man  may  preach 
without  any  lawful  Vocation.  A  like  Inftance  of 
Moderation  is  plainly  to  be  feen  in  the  28th  Article. 
*  They  purpofcly  avoided  defining  the  Manner  of 
Chrifl's  Prefence  in  the  Sacrament  of  the  Lord's  Supper. 
Nay,  they  ftruck  out  Part  of  an  Article  among  thofe 
drawn  up  in  King  Edward  the  Sixth's  Time,  which 
Teemed  to  deny  all  corporal  Prefence,  and  to  which 

*  Bp  ^«r«//*/ Hift.  of  the  Reformation,  Vol.  ir.B.  3.  p.  405- 

therefore 


to  Articles  of  Religion.  497 

therefore  the  Lutherans  might  fcruple  fuhfcriling^ 
and  contented  themfclves  with  condemning  thole 
only,  who  held  the  Dodtrine  of  Tranfubjlantiation^ 
or  affirmed  that  the  Body  of  Chrift  was  eaten  after  a 
carnal  Manner.  The  like  Caution  they  have  ob- 
lerved  in  thofe  Articles  relating  to  Predeflinatioriy 
Free  Will ^  &c.  They  worded  them  in  general  Terms, 
that  Perfons  who  were  of  different  Perfuafions  in 
feveral  Particulars  relating  to  them,  might  yet  fub- 
fcribe,  as  agreeing  in  the  general  Do6lrine  there 
delivered.  They  went,  as  a  Calvinijlical  Writer 
(Bifliop  Hall)  obferves,  a  Mid -way  between  both, 
guarding  againft  the  Extremities  on  each  Side  ;  on 
one  Hand  condemning  the  Papifts^  who  alcribed  a 
Merit  to  Good  IForks^  and  on  the  other  the  A-itino- 
mians^  who  denied  the  NccefTity  of  them.  When- 
ever therefore  we  fuh fcribe  to  thefe  Articles^  we  do 
not  fubfcrihe  in  contrary,  or  different  Senfes.  We 
all  fubfcribe  to  the  fame  general  Senfe,  though  in 
explaining  the  Particulars  relating  to  it,  we  ufc 
that  Liberty  of  Judgment,  which  the  Church  hath 
purpofely  left  to  us. 

However,  if  the  Oppugners  of  our  Articles 
would  be  content  with  expunging  tliefe  Articles^  wc 
might,  if  by  this  means  Peace  might  be  obtained, 
be  pofTibly  v^-illing  to  comply  with  them.  There 
may  perhaps  be  lefs  Occafion  for  fuch  Articles  now, 
than  there  was  in  thofe  Times.  But  this  is  not  all 
they  contend  for.     Tiiey  inveigh  againlt  all  Sub- 

fcriptiom 


49  8  Reafonablenefs  of  Subfcription 

Jcripions  in  general :  Nay,  we  mull  part  with  our 
*  Liturgy  too,  and  our  Creeds.  The  principal  Thing 
indeed,  which  feems  to  be  aimed  at  by  mod  of 
thefe  Reformers,  is  the  Dodrine  of  the  Trinity^  fo 
plainly  taught,  both  in  our  Articles^  and  our  Li- 
turgy, This  has  been  always,  from  the  very  Begin- 
ning of  Chrijlianityy  thought  an  eflential  Article  of 
Faith  i  and,  //  any  come  unto  uSy  and  bring  not  this 
Do5frine^  we  may  and  ought  to  ihut  our  Gates 
againft  him.  I  cannot  indeed  but  wonder  how 
Men  of  this  Perfuafion  fhould  expect,  or  defire  to 
be  included  in  Communion  with  thofe  who  believe 
our  Blejfed  Saviour's  Livinity.  If  we  believe  Chrijly 
and  the  Holy  Spirit,  to  be  really  and  truly  God,  wc 
ought  in  our  publick  Prayers  to  afcribe  to  them 
the  Titles,  the  Honour,  the  Worfhip  due  to  God -, 
If  we  do  not  believe  this,  we  cannot,  I  think,  pay 
them  fuch  Honours  without  Idolatry.  How  then 
can  there  be  any  Communion  between  Perfons  of 
Sentiments  fo  diametrically  oppofite?     How  can 

•*  One  Argument  ufed  againft  Subfcription  fe  the  Liturgy  ii, 
that  fuch  Requifition  of  Subfcription  mufl  t'ventually  preclude  all 
Impro'vement  in  a  Liturgy  ;  which  is  confuted  by  Fad,  there 
having  been  at  different  Times  feveral  Additions,  and  Im- 
provements made  in  our  Liturgy,  By  our  Subfcription  wc  only 
declare  that  the  Bock  of  Common  Prayer  ^i^^c.  cantaineth  nothing 
in  it  con.'rary  to  the  Mord  tf  Gody  and  that  it  may  laivfully  be 
ufed,  and  that  toe  ourftlves  n.vill  ufe  it.  And  what  is  there  herein 
which  fhould  forbid,  or  prevent  the  Governors  of  our  Church 
from  making  Imprciitmei:i.<^  in  our  Liturgy  ? 

they 


to  ^r ticks  of  Religion,  499 

they  join  in  Worlhip,  who  have  njt  che.fame  Ob* 
jedl  of  Worfhip  ?  Far  be  it  from  me  to  dcfirc  to 
perfecute  them,  or  injure  them  in  the  leall,  in  their 
Perfons,  or  rollefTions  •,  but  i'urely  we  may  exclude 
them  from  our  Communion^  and  much  njore  from 
our  Minijlry^  without  any  Breach  of  Charity.  But 
neither,  if  this  Point  were  given  up,  will  they  be 
contented.  No,  they  declare  againft  all  Suhfcrip- 
tions,  except  only  to  the  Truth  of  the  Holy  Scripttirei^ 
which  would  let  in  (as  I  obferved  before)  not  only 
Jrtans,  but  Papijls,  and  all  the  wildeft  Se^aries. 
They  proteft  againft  all  hnpofitions^  and  fuch  they 
call  all  hutnan  Ordinances-,  but  without  fomething 
of  this  Kind  there  could  be  neither  Eftablifliment, 
nor  Church,  nor  indeed  any  publick  Worfhip. 

If  any  of  us  then  Ihould  think  that  Ibme  Things 
in  our  Articles,  or  IJturgy^  might  be  amended,  (as 
no  human  Compofitions  can  be  free  from  all  Im- 
perfections) yet  let  us  take  Care  how  we  liftc-n  to 
the  plaufible  Suggeftions  of  thole,  who  under  the 
Pretence  of  the  Reformation  of  our  Church,  ftrikc 
at  the  very  Foundation  of  it.  And  this  efpecially 
at  this  Time,  when  a  Spirit  of  Licentioufnels  fccms 
to  be  prevailing,  and  a  Contempt  of  all  Govern- 
ment, which  threatens  the  Subverfion  of  our  happy 
Conftitution,  both  in  Churcli  and  State.  But  I 
have  already  detained  you  too  long,  and  therefore 
Ihall  conclude  with  exhorting  you  all  to  '  hold  fajl  the 

•  Tit  i.  9. 

faithful 


500  Reafonablenefs  of  Subfcripttony  &c, 

faithful  Word^  as  you  have  been  taught  •,  '  and  avoid 
them  which  caufe  Divifions^  and  Offences^  contrary 
to  the  Doctrine  which  ye  have  learned.  Let  no  Man 
deceive  you  with  vain  Words :  Give  no  Afllftance, 
Countenance,  or  Encouragement  to  thefe  Innova- 
tors, who  under  the  Pretence  of  Reformation  would 
privily  bring  in  damnable  Herefies.  ^  Fear  God,  and 
honour  the  King^  and  meddle  not  with  them  that  are 
given  to  change, 

^  Rora.  xvi,  17.         8  Prov.  xxiv.  21.        i  Pet.  ii.  17, 


D  I  S  S  E  R- 


TWO 


DISSERTATI  ON  S 


O    N 


PSALMS     XXII.     AND     XLII, 


DISS  ERTATION 


O   N 


PSALM       XXII. 


TH  E  twenty-fecond  Pfalm  contains  a  moll 
full  and  clear  Prophecy  of  our  Blejfed  Sa^ 
viour's  PafTion,  and  the  Propagation  of 
his  Go/pel;  but  feems  to  have  fomewhat  fuffered 
by  the  injury  of  Time.  It  is  entitled  a  P/alm  of 
David',  and  I  doubt  not  but  that  the  greatell  Part 
of  it  related  primarily  to  DavU  h'lmCdf.  It  con- 
tains a  moll  pathetick  and  poetical  Defcription  of 
his  own  Sufferings,  and  Calamities ;  but  expreffcd 
in  fuch  Figures,  as  were  mod  literally  fulfilled  in 
the  Sufferings  of  Chrijl.  I  am  fenfible  that  fome 
Writers  have  been  unwilling  to  admit  thefe  fe- 
condary  Senfes  of  Prophecies.  They  arc  apprc- 
henfive  that  this  would  render  the  Prophecies  un- 
certain, and  ambiguous,  like  fome  of  the  Heathen 
Oracles ,  which  bear  Senfes  applicable  to  any 
Event,  which   might   happen.    And   it  mull    be 

owned 


504  Dijfertation  on 

owned  that  fomc  Chrijlian  Writers  have  carried 
this  Matter  too  far;  have  indulged  too  freely  a 
wanton  Iinagination,  and  found  out  Allegories, 
and   Myfleries,    in   almoll   every   Sentence,    and 
Word  of  Scripture.    But  we  may  proceed   in   a 
middle  Way.    We  arc  not  at  Liberty  to  put  what 
figurative  Senfe  we  pleafe  on  Scripture ;  and  ought 
not  to  fix  a  double  Senfe  upon  any  Prophecy,  un- 
lefs  where   the  Authority  of  Scripture,  or  Evi- 
dence of  the  Thing,  will  juftify  us.     Nor  do  we 
put   arbitrary   Interpretations  on   Prophecies,  or 
fuppofe  them  to  fignify  contrary',  or  incoherent 
Events,  but  fuch  only  as  are  confident  with  and 
fubordinate  to  one  another.    What  we  would  fay 
is,  that  ""  the  whole  Ceremonial  Law  carried  with 
it  a  Shadow,  and  Figure  of  good  Things  to  come. 
And  not  only  this,  but  Events  in  thofe  Days  fre- 
quently prefigured  future  Events  in  the  Times  of 
the  Gcfpel.    The  Delivery  of  the  People  of  Egypt 
prefigured  our  Redemption  by  Chrifi,    The  Bahy- 
loniJJo  Captivity  reprefented  the  future  Difperfion 
of  the  JewSy  and  the  Deftruclion  of  Jerufalem  the 
future  Judgment  at  tlie  lad  Day.    Hence  it  comes 
to  pafs  that  the  ProphetSy  foretelling  Events  lliort- 
ly  to  happen,  exprefs  thcmfelves  in  Terms  more 
properly,  and  literally  applicable  to  ihofe  other 
more  remote  Events,  of  which  the  former  were  a 
Type.    ^  Thus  our  Saviour  in  his  Prophecy  of  the 

•  Heb,  ix.  9.  X.  I.  **  Matt.  xxiv. 

Dellrudion 


Psalm    XXII. 

Deftriidion  of  Jcrujalem  ul'cs   figurative  Exprcf- 
fions,  which  plainly  relate  to  the  Day  of  Juda. 
nient.    Perfons  alfo  living  under  the  Law  were 
Types  of   Cbrift.    David  in  particular  muft   be 
acknowledged  fo  to  be:    Chrijl  is  peculiarly  en- 
titled  the  Son  of  Davidy  and  is  by  the  Prophets 
called  Davids'  They  jhalljerve  the  Lord  their  God, 
,  and  David  their  King,  whom  I  will  raije  up  unto 
them— i'3:\t\\  Jeremiah.    "  I  will  Jet  up  one  Shepherd 
over  them,  and  he  jhall  Jeed  them,  even  my  Servant 
i)^x;i^_  faith  God  by  Ezekiel.    '■  AJter  ward  Jhall  the 
Children  oj  IJrael  return,  and  feek  the  Lord  their  Cud, 
and  David  their  King  ;  and  Jhall  Jear  the  Lord,  and 
his  Goodnejs  in  the  latter  Days— (^nh  Hojea.     \i\  all 
which,  and  other  like  Paflages  of  Scripture,    bv 
David  is  certainly  to  be  underilood  our  BleJJed  Sa- 
viour,   There  can  be  therefore  no  Impropriety  in 
applying  what  David  fays  of  his  own  Sufferings, 
and  Calamities,  to  thole  of  our  Lord.    Figures, 
we  know,  are  ufual  in  all  Kinds  of  Poetry.  But  it 
is  the  peculiar  Beauty,  and  Excellency  of  the  Scrip- 
ture Poetry,  that  its  very  Figures  are  prophetical, 
and  are  literally  applicable  to  Things  to  come 
under  the  GofpeL  Of  this  we  have  a  moll  flriking 
Inftance  in  the  PJalm  before  us.  When  David  was 
defcribing  his  own  Sufferings,  the  Spirit  of  God 
fuggefted  to  him  fuch  ExprefTions,  as  could  not 
be  literally  applicable  to  himfelf,   but  point  our 

*  jer.  .\x\    9.  «»  Kzck    xxriv.  23.  '   Hof.  iil.  5. 

K  k  exprefsly 


s^s 


#o6  Dijfertatkn  on 

exprcfsly  the  Sufferings  of  Chrtfl.  When  he  fays 
^-^  ^bey  pierced  my  Hands y  and  my  Feel-^he  could 
only  mean,  if  we  fnppofe  him  to  fpeak  of  him- 
felf  alone,  that  his  Calamities  were  as  grievous  to 
him  as  the  exquifite  Pains  caufed  by  piercing 
thofe  tender  Parts.  But  this  was  mod  literally 
fulfilled  in  ChriJ^,  ^  who  was  nailed  to  the  Crofs, 
and  after  his  Refurredtion  bore  in  his  Body  the 
Prints  of  the  Nails,  ^  and  faid  to  his  Difciples— 
Behold  my  Hands  and  my  Feet.  Thus  again,  when 
David  fays — ^'They  part  my  Garments  among  thenty 
and  cafi  lots  upon  my  Vefture — this  was  fo  far  true 
of  himfelf,  that  his  Enemies  fpoiled  his  Goods, 
and  rifled  his  Subftance.  "^But  it  is  particularly 
remarkable,  that  at  our  Savioicr's  Crucifixion, 
the  Soldiers  divided  his  Garment  among  them, 
and  his  Coat  being  without  Seam,  they  would 
not  rend  it,  but  caft  lots  for  it ;  and  thus,  as 
the  Evangelijls  themfelves  tell  us,  this  Scripture 
was  fulfilled.  Such  exa61:  Agreement  in  thefe  mir 
nute  Circumftances  could  not  well  happen  cafual- 
ly  ',  but  carries  with  it  a  ftriking  Proof  of  the  In- 
terpofition  of  Gody  and  a  ftrong  Confirmation  of 
the  Truth  of  the  Gofpel. 

I  would  farther  obferve,  that  in  this  Kind  of 
Prophecies,  which  relate  to  two  Events,  the  Pro- 
phets often,  after  ufing  figurative  ExprefTions  ap- 

*"  V.  i6,  K  Joh,  XX.  25.  Arc.  ''   Luk.  xxiv.  39. 

'  V.  j8.  ^  Joh.  x\x.  23,  24.    Matt,  xxvii.  35. 

pllcabU 


Psalm    XXII. 

plicable  to  both,  leave  that  which  they  had  firft 
in  View,  and  more  plainly,  and  peculiarly  point 
out  the  latter  Days.  This  is  eafily  difccrnible  in 
that  remarkable  Prophecy  of  I/aiab  delivered  in 
his  feventh  and  following  Chapters.  Thus  alfo 
our  Saviour,  after  he  had  foretold  the  Deftru(ftion 
of  Jerujalem  in  Terms  applicable  alfo  to  the  Day 
of  Judgment,  in  the  24th  Chapter  of  St.  Matthew's 
Gofpel,  in  the  next  Chapter  more  particularly  de- 
fcribes  the  Proceedings  of  that  great  Day.  And 
thus  alfo  fliall  we  find  it  in  the  Pfalm  before  us, 
as  we  Ihall  hereafter  fee. 

But  it  may  be  proper  firfl  to  take  a  fliort,  and 
curfory  View  of  the  whole  Pfalm.  It  appears  to 
have  been  penned  on  the  firfl  breaking  out  oi  Ab- 

Jalotns  Rebellion,  when  David  was  in  the  greateft 
Ditlrefs,  threatened  with  fudden  Deflrucftion  by 
his  beloved  Son,  compafled  and  befet  round  by 
his  Enemies,  and  forfaken  by  thofe  he  thought 
his  beft  Friends,  and  at  the  fame  Time  lying  un- 
der the  Preflure  of  a  grievous  Sicknefs,  *  as  ap- 
pears by  many  of  his  Pfalms.  In  this  diftrcfsful 
Condition  he  breaks  out  into  this  pafTionate  Ex- 
clamation— ""  My  Gody  my  God,  why  hafl  thou  for^ 

faken  me  ?  "  Our  Saviour  ufed  thefe  very  Words, 
when  ready  to  expire  on  the  Crofs,  thereby  teach- 
ing,  and   authorizing   us  to   apply  what  is  here 

*  Sec  Plalm  vi,  x-xxviii,  xxxlx,  xli.  "  V.  1.  ■  Mtu. 
xxvii.  46. 

K  k  2  faid 


S°7 


50  8  Differ  tat  ion  on 

faid  of  David  to  himfelf.  °  The  P/almiJl  goes  ofl 
— IVhy  art  thou  Jo  far  from  helping  me,  and  from  the 
[fiords  of  my  roaring  '^  O  my  God,  I  cry  in  the  Bay- 
time,  but  thou  heareft  not ;  and  in  the  Night  feafon, 
and  am  not  Silent.  But  thou  art  holy,  O  thou  that 
inhabitejl  the  Praifes  of  IJrael.  Our  Fathers  trujied 
in  thee;  they  trufled,  and  thou  didfl  deliver  them. 
T^hey  cried  unto  thee,  and  ivere  delivered  -,  they  trufled 
in  thee,  and  were  not  confounded.  A  lively  Image  we 
have  here  of  David's  deep  IDiflrefs,  but  in  words, 
which  will  equally  fuit  our  Saviour  s  Agonies  in 
the  Garden,  and  on  the  Crofs,  when,  ^  being  in  an 
Agony,  he  prayed  mofl  earneflly,  '^  and  his  Soul  was 
exceeding  forrowful,  even  unto  Death.  To  pro- 
ceed with  the  Pfalmijl — '  But  I  am  a  IVorm,  and  no 
Man,  a  Reproach  of  Men,  and  defpifed  of  the  People, 
All  they  that  fee  me,  laugh  me  to  fcorn,  they  fhoot  out 
the  Lip,  they  Jhake  the  Head,  faying.  He  trufled  in 
God  that  he  would  deliver  him,  let  him  deliver  him, 
feeing  he  delighted  in  him.  As  this  was  really  the 
Cafe  o(  David,  fo  was  it  more  ftrongly  verified  in 
our  Saviour.  His  fufferings  bore  in  many  refpecfls 
no  fmall  Rcfcmblance  to  thofe  of  this  good  King. 
•  He  was  defpifed,  and  rejected  of  Men,  betrayed  by 
one  of  his  Difciples,  denied  by  another,  and  for- 
fals^en  by  all.  He  was  perfecuted  by  the  Chief 
Prieib,  and  Elders  -,  the  People  cried  out  aloud 

*>  V.  1,  &c.  '  Luke  xxii.  .14.  1  Matt.  xxvi.  38. 

'  V.  6,  &.C.  '  11.  liii.  3. 

—  Crucify 


Psalm    XXII. 

— Crucify  him,  crucify  him— the  Soldiers  mocked 
him,  they  that  pafTed  by  reviled  him,  wagging 
their  Heads  ;  the  Thieves  alfo,  which  were  cruci- 
fied with  him,  or  one  of  them  at  lead,  railed  on 
him.  And  (what  is  mofl  particularly  remarkable) 
the  Chief  Priefts,  and  Elders  derided  him  in  the 
very  Words  of  the  Pfulmift-'  He  trujled  m  God, 
let  him  deliver  him,  "  //  he  delighteth  in  him.  I  need 
not  enlarge  on  the  following  Words — *  But  thou 
art  he  that  took  me  out  of  the  Womb  ;  thou  didfl 
make  me  hope,  when  I  was  upon  my  Mother's  Ercafls. 
I  was  cajl  upon  thee  from  the  IVomh ;  thou  art  my 
God  from  my  Mother  s  Belly.  Be  not  far  from  me^ 
for  Trouble  is  near ,  for  there  is  none  to  help.  Thefc 
Complaints  are  equally  fuitable  to  our  Saz'iour's 
Cafe,  and  fo  is  the  mod  beautiful  Defcription  of 
David's  Enemies,   which   immediately  follows — 

*  Many  Bulls  have  compajfed  me ;  Jlror.g  Bulls  of  Ba- 
fhan  have  befet  me  round.  They  gaped  upon  me  with 
their  Mouths,  as  a  ravening,  and  a  roaring  Lion. 
In  the  next  Verfes  David,  who  feems  to  have 
been  then  vifited  with  a  grievous  Sicknefs,  de- 
fcribes  his  own  Condition  in  the  fineil  Strains  of 
Poetry — ^  I  am  poured  out  like  JVater,  and  all  my 
Bones  are  out  of  joints  my  Heart  is  like  IVax,  it  is 
melted  in  the  midft  of  my  Bowels.  My  Strength  is  dried 
up  like  a  PotJJjerd,  and  my  Tongue  clcaveth  to  my 

»  Matt,  xxvii.  43.  "  i<  &i'xi«  «vT#f.  ■  V.  9,  ic. 

*  V.  12,  &c.  1   V.  14,  &c. 

K  k  3  Jaws, 


509 


5IO  Differ  tat  ton  on 

Jaws,  and  thou  baft  brought  me  into  the  Dujl  of  Death, 
For  Dogs  have  compajfed  me,  the  AJfembly  of  the  Wick- 
ed  have  inclojed  me.  Thus  ^  the  Jweet  PJalmift  of 
Ifrael;  and  as  this  Imagery  fuits  alfo  the  Son  of 
David,  fo  what  follows  exhibits  a  lively  Pidure 
of  a  Perfon  ftripped  of  his  Clothes,  extended  on 
the  Crofs,  and  gazed  on  by  the  Multitude — 
*  ney  pierced  my  Hands,  and  my  Feet,  I  may  tell  all 
my  Bones  i  they  look,  and  ft  are  upon.  me.  And  this, 
and  the  following  Verfe — ^  "They  part  my  Garments 
among  them,  and  taft  Lots  upon  my  V eft ure —-David 
(as  has  been  already  obferved)  fpoke  of  himfelf 
in  Figure,  and  Metaphor ;  but  it  was  moil  truly, 
and  literally,  fulfilled  in  our  Lord's  Crucifixion. 
The  PJalmift  goes  on  to  offer  up  mofl  earneft 
Prayers  to  God  for  Deliv^erance — ^ But  be  not  thou 
far  from  me,  0  Lord:  O  my  Strength,  hafte  thee  to 
help  me.  Deliver  my  Soul  from  the  Sword,  my  Dar- 
ling  from  the  Power  of  the  Dog.  Save  me  from  the 
Lion's  Mouth.  And  the  Faith  of  this  good  King 
was  as  exemplary  as  his  Piety.  God  feems  to  have 
infpired  him  with  a  comfortable  AfTurance  that 
his  Prayers  were  heard — ^  For  thou  haft  heard  me 
(fays  he)  from  the  Horns  of  the  Unicorns.  The  fud- 
den  Tranfition  is  here  obfervable — Save  me  (fays 
he)  from  the  Lion's  Mouth  -,  yea  thou  haft  heard  me 
from  among  the  Horns  of  the  fierce  Beafts.    '  While 

*  2  Sam.  xxiii.  I.     »V.  16,17.     «»  V.  18.     ^  V.  19,  &r. 
•*  V.  21,  &c.         *  Comp.  If.  Ixv.  24.    Dan.  ix.  20. 

he 


Psalm    XXII. 

he  was  yet  praying  he  was  aflured  that  his  Prayer 
was  heard  J  and  a  joyful  Confidence  fucceedcd  in- 
(lantly  to  deep  Diftrefs.  The  like  may  be  ob- 
Terved  in  fome  other  Pfalms.  The  good  King 
therefore  goes  on  in  full  AlTurance  of  Faith — I  -'jjill 
declare  thy  Name  unto  my  Brethren ;  in  the  midft  of 
the  Congregation  will  I praife  thee.  Te  that  fear  the 
Lordyprai/e  him  ;  all  ye  the  Seed  of  Jacob  glorify  him  -, 
and  fear  him  all  ye  the  Seed  of  Ifrael.  For  he  hath 
not  dejpijedy  nor  abhorred  the  ylffliclion  of  the  afflicted ; 
neither  hath  he  hid  his  Face  from  him  i  buty  when  he 
cried  unto  hinij  he  heard.  My  Praije  Jhall  be  of  thee 
in  the  great  Congregation  :  I  will  pay  my  Vows  before 
them  that  fear  him.  The  Meek  fiall  eaty  ayidbe  fatij- 
fied ',  they  fhall  praije  the  Lord,  that  Jeek  him  ;  your 
Heart  ^  fhall  live  for  ever — This  confident  and 
pious  Addrefs  to  God  needs  no  farther  Comment. 

I  fhall  only  obferve  that  this  Part  alfo  of  the 
Prophecy,  though  more  immediately  fulfilled  in 
Davidy  is  applicable  alfo  to  Chrijl,  *who  offered 
up  Prayers  and  Supplications^  with  flrong  Crying^ 
and  Tears y  and  was  heard.  And  being  delivered 
from  Death,  and  raifed  again  from  the  Grave,  he 
taught  all  that  fear  the  l^ord  to  praife  him. 

It  has  been  already  obferved,  that  the  Prophets, 
fpeaking  of  two  different  Events,  often  quit  the 
Subjed,    which   they   had  more  immediately    in 

'  Or  as  the  ancient  Vcrfioni  render  it — tbtir  //i;^;— a:.d 
To  alfo  MS.  76.  Bibl.  Kenn.ott,  •  Hcb.  v.  7. 

K  k  4  View, 


S»i 


512  Differ  tat  ion  on 

View,  and  deliver  themfelves  in  Terms  applica- 
ble only  to  the  Tinnes  of  the  GoJpeL  Thus  alfo 
Davidy  having  in  the  foregoing  Verfes  foretold 
his  own  Deliverance,  now,  moved  by  the  Spirit  of 
Gcdy  launches  out  into  diftant  Futurity.  What 
follows  is  a  dired  Prophecy  of  the  Coming  of 
Chrijly  and  tlie  Call  of  the  Gentiles,  and  is  no 
way  applicable  to  David  himfelf— "  All  the  Ends  of 
the  World  Jhall  remember ^  and  turn  unto  the  Lord-y 
and  all  the  Kindreds  of  the  Nations  floall  worjhip  be- 
fore thee.  For  the  Kingdom  is  the  Lord's,  and  he  is 
the  Governor  among  the  Nations.  No  fuch  Thing 
happened  in  David's  Time.  The  Gentiles  did 
not  turn  to  the  Lord;  nor  did  all  the  Nations 
worfhip  before  him.  Nor  was  David  ever  Gover- 
nor among  the  Nations.  His  Dominion  extended 
no  farther  than  Paleftine,  and  Syria,  and  the  ad- 
jacent Countries;  and  over  thefe  his  Conquefls 
were  compleated  before  the  penning  of  this  Pfalm, 
But  this  was  mod  compleatly  fulfilled  in  the  Son 
of  David,  'tlie  Root  of  Jejfe,  ivho  JJjould  rife  to 
reign  over  the  Gentiles  ;  ^  whom  God  gave  for  a  Light 
to  the  GeJi tiles,  to  be  his  Salvation  unto  the  Ends  of 
the  Earth,  '  To  him  hath  God  given  the  Throne 
of  his  Father  David;  ™  to  him  hath  he  given  Do- 
minion, and  Glory,  and  a  Kingdom,  that  all  People^ 
Nations,  and  Languages  floould ferve  him, 

*»  V.  27,  28.      '  U.  xi.  10.  Rom.  XV.  10.       ^  If.  xlix.  6. 
'  Luke  i.  32.  "  Dan.  vii.  14. 

What 


Psalm    XXII.  513 

What  follows  is  more  difficult.  Our  Tranfla- 
tion  runs  thus — All  they  that  be  fat  upon  Earth  Jhail 
eat,  and  worjhip ;  all  they  that  go  doivn  to  the  Dtijl 
Jhall  bow  before  him ;  and  none  can  keep  altve  his  czvn 
Soul.  A  Seed  fijall  Jerve  him\  it  fhall  be  accounted 
to  the  Lord  for  a  Generation.  They  Jhall  come,  and 
fhall  declare  his  Righteoufnejs  unto  a  People  that  jhall 
be  born,  that  he  hath  done  this.  It  is  not  eafy  to 
make  Scnfe  of  thefe  Words,  either  as  they  (land 
in  our  Trandation,  or  in  the  Hebrew  Text.  Let 
us  fee  then  whether  we  cannot  find  fome  Remedy 
from  the  ancient  Verfions.     The  29th  Vcrfe  runs 

thus— i^^D'  v:iDb  ^n^'  '::r-T-^:D  iinrc'n  "ib^K 

")i)y  n^^V'bO — And  here  the  Septuagint  makes  a 
full  Stop.  This  feems  to  refer  to  what  went  be- 
fore V.  25,  26.  David  having  foretold  his  Deli- 
verance from  his  Enemies,  fiiys  there,  that  he 
fnould  offer  his  Praifcs  in  the  great  Congre- 
gation, and  pay  his  Vows,  and  call  the  Meek,  or 
rather  the  Poor  to  eat  of  them.  Here  he  foretells 
that  in  the  latter  Days  all  fliould  partake  of  the 
Chrijlian  Sacrifices.  By — pK  *:cn — ff^<^  ^^^  ^f 
the  Earth — we  may  underftand  the  Rich,  "  as  I/aiab 
foretells,  that  Kings  fhould  come  to  the  Brightne/s 
of  his  Rifing  \  or  perhaps  the  Expreffion  may  fig- 
nify  in  general  all  who  live  of  the  Fruits  of  the 
Earth.  The  Senfe  is  much  the  fame  eithir  way. 
Jn  the  latter  Days  all,  both  Rich  and  Poor,  (hould 

»  If.  \x.  3. 

join 


514  bijertation  on 

join  in  the  Chrijiian  Worfhip,  and  Service ;  and 
all  they  that  go  down  into  the  Dujl,  all  Mortals, 
Jhould  bow  down  themjehes  before  the  Lord.  In 
what  follows  we  read  in  the  Hebrew — ^^  yv^y\ 
p^pl — of  which  I  can  make  no  Senfe,  and  again 
in  the  next  Verfe — X^VIT  vnt — But  the  Septua- 
gtnt  renders  it— -k^/  A  -^fvyjt  /xyj  ajtm  ^P»*  k^j  to  a-'TTi^fxA 
fjLou  ^ouKiJint  OAJTOJ — It  is  plain  that  for  — It^^iDJ — they 
read — ^l^Q^ — for — s*^ — with  an  Aleph — ^^ — 
with  a  Vau,  and  again  for — y'^\ — ^y^^ — Thefe 
Variations  are  but  fmall,  and  give  us  a  very  good 
Scnft — My  Sold  pall  live,  and  my  Pojlerity  poall 
Jerve  God.  And  with  the  Septuagint  alfo  all  the 
other  old  Verfions  agree,  the  Vulgate,  the  Syriacky 
the  Arabickj  and  the  Ethiopick.°  In  what  follows 
I  would  again  with  the  ancient  Verfions  in  the 
laft  Verfe  for — "^j^i^ — read — ^y — and  join  it  to 
the  preceding  Verfe,  and  I  would  render  the 
whole  thus—//,  that  is,  tny  Seed,  pall  be  reckoned 
to  the  Lord  in  the  Generation  which  pall  come. 
And  they  pall  declare  his  Righteoujnejs  to  a  People, 
which  pall  be  born  ;  for  he,  ihe  Lord  hath  done  it, 
or,  as  the  Septuagint  renders  it,  which  the  Lord  hath 
made.  The  words  thus  read,  and  tranflated,  carry 
with  them  an  excellent  Senfe,  agree  with  what 
goes  before,  and  are  a  plain  Prophecy  of  the  Pro- 

°  The  Targum  agrees  neither  with  the  Original,  nor  any 

of  the  Verfions,  and  makes  no  Senfe  at  all  of  the  Words. 

pagation 


p  8  A  L  xM  xxir. 

pagatlon  of  the  Gofpel,  and  Calling  of  the  Gen- 
tiles.   In  thofe  Days,  when  tlie  Kingdom  fhoiiid 
be  the  Lord's,  all  People  (hould  be  called  to  t!ie 
Knowledge  of  the  true  Religion  i  p  and  all  Mor- 
tals fhould  bow  down  at  the  Name  of  Jejus,  and 
confefs  that  he  is  the  Lord  Jeho'vah.    As  Dazid 
fhould  be  delivered  from  his  Calamities,  and  his 
Soul  Ihould  live,  ^o  Ihould  his  Seed  alfo  fcrvc 
God,    Out  of  his  Loins   Ihould  fpring  he  ''  who 
fhould   be  for  a   Covenant   of  the   People,   for   a 
Light  of  the  Gentiles,    The  true  Ifraelites  fhould 
become  the  Lord's  People   in  the  Generation  to 
come;  and  they  fhould  declare  his  Power  ainong 
the  Heathen.    A  new  People  alfo  fliould  be  born 
unto  God;   '  other  Sheep,  which  were  not  of  this  Fold, 
fhould  he  bring,  and  they  JJjould  hear  his  Voice,  and 
become  one  Fold  under  one  Shepherd,   Tiius  I  have,  as 
I  hope,  by  the  Help  of  the  ancient  Vcrfions,  been 
able  to  clear  up  the  remarkable  Prophecy  con- 
tained in  this  Pfalm.  The  former  Part  of  it  under 
the  Perfon  o(  David  plainly  points  out  the  Suffer- 
ings of  Chrif  i   in  the  2i(l  and  following  V'erfcs 
the  Pfalnnift  foretells  his  own  Deliverance  from 
his  Enemies  -,  the  latter  Part  of  the  Pfilm  from 
the  27th  Verfe  is  a  Prophecy  of  the  Coming  of 
Chrijl,  and  the  Calling  of  the  Gentiles. 

P  rhil.  ii.  10,  11.  ^  If.  x!ii.  6.  '  Joh.  x.  16. 

DIS- 


5^5 


DISSERTATION 

O  N 

PSALM       XLII. 


WE  find  it  to  be  no  fmall  Help  to  the 
Underftanding  of  ancient  Writings,  if 
we  can  difcover  the  Time  when,  and 
the  Occafion  on  which  they  were  penned.  And 
for  want  of  fuch  Knowledge,  many  PafTages  in 
fuch  Writings  are  become  obfcure  and  unintelligi- 
ble. The  fame  may  be  obferved  in  the  Books  of 
the  Old  Teftament^  and  particularly  in  this  Book 
of  Pfalms,  To  feme  of  thefe  is  prefixed  an  Ac- 
count of  the  Occafion  on  which  they  were  written  ; 
and  by  comparing  thefe  with  one  another,  and 
with  the  facred  Hiflory,  great  Light  may  be,  and 
has  been  thrown  on  the  more  difficult  Paflages, 
and  both  the  Meaning,  and  the  Beauty,  and  E- 
nergy  of  feveral  ExprcfTions  fet  in  a  clearer  Point 
of  View.  We  have  no  fuch  Information  in  the 
Title  of  this  Pfalm  j  but,  by  looking  into  the  Ac- 
count 


Dijfertation    on    Psalm    XLII.  r^n 

count  of  DavicPs  Troubles,  recorded  in  the  fecond 
Book  of  Samuel^  we  may,  I  think,  dilcover  the  Oc- 
cafion  on  which,  nay  perhaps  the  very  Night  when 
it  was  compofcd.  *  We  may,  I  apprehend,  collcft 
from  many  of  the  Pjaivts,  that  David  was  vifited 
with  a  fcvcre,  and  dangerous  Sicknefs ;  and  that 
jlbfalom^  during  his  weak  State,  took  Advantage 
to  raife  a  Rebellion  againft  him.  ^  We  learn  from 
the  facred  Hillory,  that  this  wicked  Defign  was 
carried  on  with  the  greatefl  Art,  and  Secrefy.  The 
Confpiracy  was  (Irong  ;  the  People  encreafed  con- 
tinually with  Abfalom  ^  and  Ahitbophel^  one  of  Da- 
vid's  chief  Minifters,  an  able  Counfellor,  and  crafty 
Politician,  had  joined  Abfalom^  and  conducted  his 
Counlels.  The  News  of  this  Revolt  furprifcd 
Davidy  and  found  him  unprepared,  and  unable  to 
make  Refinance.  He  found  himfclf  obliged  to 
quit  his  Palace,  and,  what  he  regretted  much  more, 
the  Temple  of  God,  and  to  flee  fuddenly  from  Je- 
rufalem^  with  only  a  few  faithful  Attendants.  The 
good  King  was  now  in  the  deepeil  Diflrcfs,  in  a 
weak  State  of  Body,  and  an  unnatural  Rebellion 
was  raifcd  againft  him  by  h's  own  Son,  his  beloved 
Son  Abfalom:  He  was  dcfcrted  by  Ahitbophcly  his 
Counfellor,  whom  he  efteemed ;  '  his  familiar 
Friend^  whom  he  trujled^  who  was  now  become 
his    bitter    and    mod    formidable    Enemy  :     He 

*  Sec  Pfal.  vi,  xxii,  xxxviil,  xxxix,  xli.  **  2  Sam.  xv. 

«  Pfal.  xli.  9.     Iv.  13,  &c. 

knew 


5l8  Differ  tat  ion  on 

knew  not  whom  to  truft  :  The  Hearts  of  the  Men 
of  Jfrael  were  after  Ahfalom  :  The  Revolt  Teemed 
general,  and  the  Danger  great  and  imminent. 
^  His  Heart  ivas  fore  pained  loithin  him  •,  and 
the  Terrors  of  Death  were  fallen  upon  him.  Fear- 
fulnefs  and  Trembling  came  upon  him  •,  and  Hor- 
ror overwhelmed  him.  He  was  obliged  to  haften 
his  Efcape,  and  make  Speed  to  depart.  And  he, 
and  the  People  that  was  with  him,  went  up  from 
Jerufalem  with  their  Heads  covered,  and  barefoot, 
weeping  as  they  went  up.  In  this  calamitous  State 
his  only  Refource  was  in  his  God\  and  God  did  not 
forfake  him.  When  he  was  told  that  Ahitbophel 
was  among  the  Confpirators,  he  prayed  to  God  to 
turn  the  Counfel  of  Ahithophel  into  Foolifhnefs ; 
and  God  inllantly  heard  his  Requeft.  Behold 
Hufloai  the  Archite  came  to  meet  him  •,  and  by  him 
David  found  Means  to  defeat  the  Counfel  of  this 
crafty  Politician.  '  Ahithophel  adviled  Abfalom  to 
purfue  immediately  thai  Night  after  David,  while 
he  was  weary y  and  weak-  handed.  But  Hifhai's 
Counfel  was  to  wait  till  he  could  gather  all  Ifrael 
together :  And  this  Counfel  was  approved  of  by 
Ahfaloniy  and  his  People.  And  HufJjai  acquainted 
David  with  their  Refolution,  and  advifcd  him  to 
make  no  Delay,  but  pafs  over  Jordan  immediately* 
This  Advice  he  followed ;  and  came  to  that  River 
by  Night.     It  was  now  Summer-time  j  ^  and  Jor- 

^  Pfal.  Iv.  4,  5.         -2  Sam.  xvli.  1,  &c.  ^  See  Jofh. 

iii.  15.     1  Chron.  xii.  15.     Jer.  xii.  5.     Ecclus  xxiv.  26. 

dan 


Psalm    XLII. 

dan  overflowed  its  Banks.  The  PafTage  was  diffi- 
cult, and  dangerous  ;  but  the  Danger  of  Delay 
was  flill  greater.  At  this  very  Time  1  fuppole 
that  David  compoled  the  Pfahn  before  us  i  and 
we  fhall  find  all  Parts  of  it  aniwer  exadtly. 

The  firfl  Thing  that  here  offered  itfelf  to  his  Ob- 
fervation  was  the  Thirftinefs  of  the  Harts,  who  in  the 
Day-time  fhekered  themlclves  in  the  Woods  from  the 
Heat  of  the  Sun,  and  came  down  in  the  Evening  to 
the  River  to  llake  their  Third.  To  this  he  compares 
his  own  Condition,  his  eager  Defires  of  worfliipping 
God  in  his  holy  Temple,  and  the  Grief  and  Unea- 
finefs,  which  he  felt  on  being  bereft  of  that  Com- 
fort— My  Soul  tbirftcth  for  God,  for  the  living  God : 
When  fhall  1  come,  and  appear  before  God?  Amidft 
all  his  Diftrefles,  nothing  afflided  him  fo  much  as 
the  being  driven,  and  excluded  from  the  Place  of 
God's  publick  Worfhip.  He  poured  out  his  Soul 
in  Tears  and  Lamentations,  when  he  remembered 
the  Days  in  which  he  went  with  the  Multitude 
into  the  Houfe  of  God,  with  the  Voice  of  Joy,  ami 
Praife.  An(h  greatly  was  he  affected  by  the  Dif- 
credit  done  to  Religion  by  his  Sufferings,  which 
gave  thefe  impious  Rebels  Occafion  to  caft  a  Re- 
proach upon  Providence  itfelf,  which  either  would 
not,  or  could  not  protect  fo  zealous  a  Servant  oi 
God.  This  pierced  him  like  a  Sword  to  the  very 
Bones,  while  his  Enemies  reproached  him,  a:id  alfo 
God  himfclfj  while    they  faid  daily   unto  hin^  — 

n-'hcrc 


5^9 


520  Di/ferfation  on 

Where  is  fioiv  thy  God?  But  yet  in  this  deep  Di- 
ftrels  he  did  not  give  himfclf  up  to  Defpondency, 
or  Defpair.  Mis  Piety,  and  Conhdence  in  6W, 
fupported  him  in  all  his  Dangers  and  Difficulties. 
He  breaks  out  into  this  fervent  Exclamation  — 
hFby  art  then  caft  dozvn^  O  my  Soul  ?  And  "j^hy  art 
thou  difqtikted  within  me  ?  Hope  thou  in  God  -,  for  I 
will  yet  praife  hrm^  who  is  the  Health  of  my  Counte- 
nance, Our  Pfalmijl  proceeds  in  the  fame  pious 
Strain  —  0  my  God^  my  Soul  is  cajl  dovcn  within 
me  'y  but  I  will  re?nemher  thee  from  the  Land  of 
Jordan — ny VD  ^r\*2  Cj10"^m  —  ^^^^l  of  the  Her- 
monites  from  the  Hill  Mitzar.  Herraon  was  a  Ridge 
of  Mountains  at  the  very  farthcll  Extremity  of 
the  Land  of  Ifrael^  covered  moll  Part  of  the  Year 
with  Snow.  The  Word — Ivy*:  —  fignifies  little. 
It  might  be  the  Name  of  fome  Hill  beyond  Jor- 
dany  or  pofTibly  fome  little  Hill  now  in  View. 
Whatever  Hill  is  here  meant,  the  general  Senfe  is 
plain — I  will  rernember  thee,  whatever  Da?igers  fur- 
round  me,  and  wherefoever  I  am  driven.  I  will  re- 
member thee  amidfl  the  Overflowi^igs  of  Jordan,  I 
will  remember  thee^  if  I  fJjould  be  driven  to  the  far- 
thejl  Extremity  of  the  Land,  and  forced  to  take  Refuge 
in  the  bleak  Alountains  of  Hermon.  Which  fliall  we 
admire  mod,  the  Beauty  of  the  Poetry,  or  the  Pi- 
ety of  the  Sentiment  ?  But  to  go  on.  Another 
Thing,  which  llruck  Bavid  on  this  Occafion,  was 
the  NoJfc  of  the  Water,  and  Waves,  founding  in 

his 


Psalm    XLII.  521 

his  Ezrs—Bcep  calleth  unto  Beep  at  the  Noife  of  tly 
Water-Spouts,  Torrents  of  Water  poured  down 
on  each  Side  of  him  -,  thofe  below  feemcd  to  an- 
fwer  to  thofe  above.  Or  perhaps  the  Water- 
Spouts  may  fignify  the  Clouds  of  Heaven,  which 
poured  down,  and  encreafed  the  Flood,  and  added 
to  the  Noifc.  A  dreadful  found  this  mud  be  to 
David  in  his  dangerous  Condition,  at  the  dead  of 
Night.  And  by  this  Comparifon  he  lets  forth  his 
own  Calamities  in  the  mod  beautiful  Strains  of 
divine  Poetry — All  thy  Waves  and  thy  Billo'xs  art 
gone  over  me.  But  his  Hope  in  God  did  not  fail 
him  by  Day,  or  by  Night.  "The  Lord  (fays  he) 
ct'///  command  his  loving  Kindnefs  in  the  Day-time  \  and 
in  the  Night  his  Scngjhall  be  voith  me^  and  my  Prayer 
unto  the  Gcdcf  my  Life.  And  after  a  fliort  and  hum- 
ble Expoftulation  with  God^  who  Tulfcred  him  to 
be  thus  opprefled,  he  breaks  out  again  into  the 
like  pious  Ejaculation.  And  fo  alfo  in  the  Clofe 
of  the  next  Pfahn^  wluch  fcems  to  be  a  Conti- 
nuance of  this,  he  concludes  with  the  lame.  This 
is  throughout  the  Burthen  of  his  Song  —  Why  art 
thou  cafi  downy  0  my  Soul  ?  And  why  art  thou  dif- 
quieted  within  me  ?  Hope  thou  in  God\  for  1  fhall yet 
praife  him^  who  is  the  Health  of  my  Countenance^  and 
yny  God. 

Nor  did   the   Event  deceive  this   pious  King's 
Expectation.    -  By  tiic  Morning  Light  !u-  and  all  his 

f   2  Sam    XV ii.  zi,  *kC. 

J.  I  Artcnjants, 


522  Differ  tat  ion  on^  &c. 

Attendants  got  fafe  over  Jordan-^  there  lacked  not 
one  of  them.  Here  he  was  placed  out  of  the 
Reach  of  thofe  who  fought  his  Life.  The  Country 
flocked  in  to  him  :  The  good  BarzUlai^  and  other 
loyal  Subje6ls,  brought  in  Provifions,  and  other 
Neceflaries,  for  the  Suftenance  of  his  weary,  and 
weak-handed  Followers :  "Joah^  and  his  Men  of 
War,  came  to  his  AfTiflance  :-  And  he  was  foon 
able  to  raife  an  army  powerful  enough  to  engage, 
and  overcome  his  Rebel  Son. 


END    OF    VOLUME    I,